THE JEWISH SYNAGOGUE OR AN HISTORICAL NARRATION OF THE STATE OF THE JEWS, At this day dispersed over the face of the whole Earth. In which their Religion, Education, Manners, Sects, Death and Burial, are fully delivered, and that out of their own Writers. Translated out of the Learned BUXTORFIUS, Professor of the Hebrew in Basil, and diligently compared with the Talmud and other Writers▪ out of which it had its Original. Also furnished with divers Marginal Notes, very profitable and necessary. By A: B: Mr. A. of Q. Col in Oxford. LONDON, Printed by T. Roycroft for H. R. and Thomas Young▪ at the three Pigeons in Paul's Churchyard. 1657. blazon and Portait of George I THE AUTHOR'S PREFACE To the Christian Reader. Christian Reader, WHen once we exactly ponder in the Scales of our understanding that thrice pressing load of Jewish ingratitude, disobedience, and obstinacy, for which they were daily branded by Moses and the rest of the Prophets with a foul guilt, to which was annexed a vehement reprehension. When we seriously consider those horrid threats and execrations wherewith God in his justice would depress them, unless they framed their lives according to the strict rule of his Commandments; this aught to be a warning-piece unto us to entertain such blessings with a more grateful acceptance, and hitherto to bend all our studies, that by our unthankfulness we should not make ourselves unworthy of them, and so be disinherited of such a possession. Moses in this manner prophecies of the Jews ingratitude, Deut. 32. 15▪) Jesurun maxed fat, and kicked. (thou art waxen fat, thou art grown thick, thou art covered with fatness) than he forsook God which made him, and lightly esteemed the work of his salvation. This issued from a prophetical spirit, declaring that as already present, which after the revolution of many a year was to be fulfilled and accomplished. This ingratitude was in its swaddling clouts when Joshua led Israel into the land of promise, which is ratified by the unanimous suffrage of the whole College of Prophets, and almost in the very same terms by Hosea in chap. 13. Jeremy arraigns' them as guilty of the same crime; the bill of indictment runs thus: Jer. 11. 10. They are turned back to the iniquities of their forefathers which refused to hear mywords, and they went after other gods to serve them: the house of Israel and the house of Judah have broken the Covenant which I made with their Fathers. And God himself by the mouth of his Prophet thus proclaims their obstinacy: Since the day that your Fathers came out of the Land of Egypt unto this day, Jer. 7. 25. 26. I have even sent unto you all my servants the Prophets, daily rising up early and sending them; yet they harkened not unto me, nor inclined their ear, but heardened their neck, they did worse than their Fathers. The obstinacy of this People at last grew to so high a pitch, that they stopped their ears at the admonition of the Prophets, who cried aloud unto them to amend their ways, and kerbed their offences with tart reprehensions, killing, stoning, rewarding every one with some bitter death; Nehem. 9 25. 26. which act of theirs is faithfully registered by the holy Spirit, Ezra ●: They took strong Cities and a fat Land, and possessed houses full of all goods, wells digged, Vineyards and Oliveyards and fruit trees in abundance: so they did eat and were filled, and became fat, and delighted themselves in thygreat goodness: nevertheless they mere disobedient and rebelled against thee, and cast thy Law behind their backs, and slew thy Prophets which testified against them to turn them to thee, and wrought great provocations. And Jeremy also may be cited for a witness, for his words are these: Wherefore will ye plead with me▪ ye all have transgressed against me, saith the Lord. In vain have I smitten your children, jer. 2▪ 29 30▪ they have received no corrections▪ your own sword hath devoured your Prophets like a destroying Lion. When the Lord sees this his people thus altogether incapable of corection, he afflicts them with all the punishments which Moses by the spirit of God had denounced against them, neither their bodies nor goods can now escape the lash of his fury; he sends among them the sword, famine and pestilence, tempests, diseases, imbred dissension, and discord; and to make their misery complete, casts them out of that Land flowing with milk and honey, and causes them to trace the captives steps into another which they knew not. The ten tribes together with their King Hoshea is carried by Salmanasser into Assyria, 2 Reg. 17. Kin. and when the two remaining Tribes, Juda and Benjamin, were not hurried to repentance by the present view of their brethren's afflictions, God sends Nebuchadnezzer King of Babel against them, who leads them captive into the Land of Chaldea, makes Jerusalem a desolate heap, and turns their Temple, their chief beauty into ashes. Nevertheless the space of 70 years fully expired, these 2 tribes were again brought out of the house of bondage, because it was the Almighty's pleasure to preserve the tribe of Judah even unto that time, when according to his promise, out of that tribe, and in the promised land the Messias should be incarnate. But for all this these 2 tribes did not much outstrip the other 10 in the practice of holiness; for they always following their own devices, seriously traced the forbidden by-paths of their forefathers, for which the later Prophets, Haggai, Zachary and Malachi were earnest declamitants against them: the last of which being a Priest, & proclaiming them guilty of a wicked life, threatens them with a final rejection. out in obscurity, that so we might again be cast headlong into that darkness in which we sat, before it was the Lord's pleasure by his mercy to impart unto us the saving knowledge of his heavenly word. My second Motive was this, that the hardened in heart, and blindfolded Jews at last descending into the Chambers of their strict cogitations, might have some glimpse of the greatness of their infidelity, and so convicted before the face of the whole world of that more than brutish folly in the expounding of the holy Scriptures, and of their old wives tales, whereby God for the most part is blasphemed, and his saving word against all humane reason after an execrable manner perverted, they might begin to be ashamed, who with such a whorish forehead, and want of wit did not fear to speak or write in this manner of God Almighty, and his holy word, and that at length they might think, that they had stumbled at that stone of stumbling, and rock of offence laid in Zion, and thereupon that they shall fall prostrate upon the ground, be broken, to God's Law ensnared and captivated, and finally that God poured upon them the spirit of deep sleep, Isa. 29▪ 10, 11. and so closed their eyes, that every prophecy and the whole Scripture was to them as the words of a book that is sealed, & that the wisdom of their wise men is now altogether perished, and the understanding of their prudent men hid, as the Prophet Isaiah foretold them. The God of mercies have mercy upon them, and convert them, and keep us firm and immovable in the knowledge of his truth, that in it we may hope to gain eternal life, as Christ himself witnesseth to our comfort, when he saith, john 17. 3. This is eternal life, that they might know thee the only true God, and Jesus Christ whom thou hast sent, To him be ascribed, praise, honour and glory for evermore, Amen. MICAH c. 4. v. 1, 2. IN the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills, and people shall flow unto it. And many Nations shall come and say, come, and let us go up to the mountain of the Lord, and to the house of the God of jacob, and he will teach us of his ways, and we will walk in his paths; for the Law shall go orth from Zion, and the word of the Lord from Jerusalem. Luther upon these words of Micah, hath left this consequent paragraph in memory concerning the jews. So goes the matter, hereupon arise these mental divisions, this is that which makes the Jews mad and foolish, that which forceth them to a sense so damnable, that they are compelled without the least show of honesty, to wrest every parcel of the Scripture, because it contradicts their will, and they cannot endure that we Gentiles should be equal copartners with them in God's favour, and that the Messias should in a like measure administer to us and them joy and consolation. Moreover, rather than they would vouchsafe, that we the offspring of the Gentiles (who are by them daily contemned, accursed and devoted to the infernal hags, torn and cut in pieces by their slanderous backbitings) should participate in the Merits of the Messias, and enjoy the title of coheirs and brethren, they had rather ten Messiahs should suffer the shameful death of the cross, and afflict God himself (if there were any possibility in nature) the holy Angels and all other creatures with the stroke of death, nay, they would not be afraid of the fact, though a thousand hellish torments were to be endured for the effecting of it, so incomprehensible and austere is the pride mixed with the honourable blood of these Fathers, and circumcised Saints, who alone would enjoy the promised Messias, and be capped for the sole Donns of the world. Chjim. The Nations or Gentiles ought only to be these accursed vassals, and to give up their desire, that is their silver and gold unto the jews, and that they should be constrained to submit themselves unto them after the manner of beasts prepared to the slaughter, rather than they will relinquish one whit of this their assertion, they will not refuse wittingly and willingly to be damned eternally. THE ARGUMENT OF EVERY CHAPTER. CHap. 1. Concerning the Articles of the Jewish Creed, the execution of God's commandments, and the causes of their superstition. Chap. 2. Of their Nativity and Circumcision: of the occasion and manner thereof. Chap. 3. How the Jews instruct their children in the fear of God. Chap. 4. How they prepare themselves to morning Prayer. Chap. 5. Of the form of their morning Prayer, their Fringes and Phylacteries. Chap. 6. In what order they depart the Synagogue, and their preparation to dinner. Chap. 7. How the Jews behave themselves in time of eating. Chap. 8. Of the form of evening Prayer, and manner of going to bed. Chap. 9 Of their hollowing of Mondays and Thursdays. Chap. 10. Of their preparation to the Sabbath, and how they begin it. Chap. 11. Of the Celebration of the Sabbath, and how they make an end thereof. Chap. 12. How the Jews prepare themselves to the celebration of the Passover. Chap. 13. The manner how the Jews celebrate their Passeover. Chap▪ 14. How they celebrate the seven dnyes of the Passeover, and put a conclusion to the Festival. Chap. 15. Of the feast of Pentecost. Chap. 16. Of their feast of Tabernacles. Chap. 17. Of their Feast of the new Moon. Chap. 18. Of the Feast of the New year: how the Jews prepare themselves to the celebration thereof: how God at the same time judgeth the Israelites for their sin and offences. Chap. 19 Of the feast of the New Moon. Chap. 20. Of their preparation to the feast of Reconciliation. Chap. 21. Of the Feast of Reconciliation. Chap. 22. Of the Feast of joy and gladness, for that they have read over the Law, and the manner how they distribute their ecclesiastical Offices. Chap. 23. Of their Feast of Dedication of the Temple. Chap. 24. Of the Feast of Purim. Chap. 25. Of their Fasting days. Chap. 26. Of their difference of meats, and of the divers boiling of them, and of their Kitchen Vessels. Chap. 27. Of the manner how they kill their beasts, and of the corporation of Butchers, and how they are licenced. Chap. 28. Of their Marriages, and of the Dowry bill. Chap. 29. Of the divorce used among the Jews, and the bill of divorce. Chap. 30. How a Jewish woman divorceth herself from the brother of her deceased Husband Chap. 31. Of the uncleanness of the Jewish women, and the manner of their cleansing, and of their carriage towards their Husbands in the time of their uncleanness. Chap, 32. Of the Proverb of the Jews, and their manner of begging, and the form of their passport. Chap. 33. Of divers sorts of diseases incident to the Jews, as the plague and falling sickness. Chap. 34. How the Jews are wont to inflict punishment one upon another for their offences. Chap. 35. Touching the burial of the Jews, and how they are bewailed and lamented of their living friends and kinsfolk. Chap. 36. Of their Messias, which they believe is yet to come: how manifold▪ he is, of the miracles which shall forego his coming, of the Feast he shall make to the Jews, of his Marriage, his Reign, the state of the Jews in the time thereof, of his death, as also how Antichrist shall war against him. THE JEWISH SYNAGOGUE. CHAP. I. Concerning the Articles of the Jewish Creed, their execution of God's Commandments, and the cause of their Superstition. THat which the Lord uttered by the mouth of his Prophet Isa. touching the hypocrisy, obstinacy, and ignorance of the Jewish Nation, in these words; Forasmuch as this people draw near me with their mouth, Isa, 29. 13, 14. and with their lips do honour me, but have removed their hearts far from me, and their fear towards me is taught by the Precept of men: Therefore behold I will proceed to do a marvellous work among this people, even a miraculous work and a wonder, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. The very same we may now clearly perceive to be accomplished in every part and parcel; for in their self-pleasing worship is nothing but deceit and hypocrisy, and in the whole College of their most learned Rabbins, a The Rabbins were the chief Scholars and Doctors amongst the Jews. Hence the word Rabbi, Rab, Rabbi, and Rabban signifieth as much as Master. These titles sprung up about the time of, or presently after Christ's incarnation, for formerly the Prophets were called by their bare names. Rabbi, and Ribbi are more excellent titles than Rab and Rabban▪ the most honoured of all, given only to Princes & versed in the law of Moses: these have for their root the hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to multiply, for so were the Rabbins in the knowledge of the Law: they had another name, which was Geon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in computation makes 60. because a rabbin ought to read the 60 Tracts of the Talmud▪ and Scribes, b The Scribes were the expounders of the Law, ministers of the Text, in Hebrew Sopherim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to number, because they spent their time in numbering not only the verses, but the words and letters of each book in the Bible. thy apprehension can fasten upon nothing else but ignorance and gross simplicity, especially in the knowledge of God, and in the interpretation of his Word. In the whole Nation of the Jews, nothing worth thy observation, except a horrid hardness of heart, and perverseness in their conversation, and every particular action: nevertheless, they blush not a jot to grace themselves with the title of God's chosen people. Such also they are who would seem to burn with zeal that the Word of God might be purely propagated, because they believe in God with an accomplished faith, and cleave unto him with a sincere and righty settled confidence above all the Nations of the earth, as Paul bears witness, That they have a zeal of God, but not according to knowledge. Hence is it, that the Jews even unto this day firmly contend for their superstitious Worship, professing themselves to have a well grounded and assured faith towards God, who created heaven and earth, who is one in essence, and will not suffer any other gods before him. The Jews Creed contains in it thirteen Articles, which as they are briefly delivered in their Tephilloes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisies a prayer, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil, signifying▪ to pray humbly with the Confession of our sin and misery, hence their prayer-books are named Tephilloes. or books of Common Prayer, we have here set down. 1. The Articles of the Jews creed I believe with a true and perfect faith, that God is the Creator, Governor and preserver of all Creatures, that he did work all things, works as yet, and shall work for ever. 2. I believe with a perfect saith, that God the Creator is one, and that the unity which is in him, is such as can be found in no other, who only, was, is, and shall be our God for everlasting. 3. I believe with a perfect faith, that God the Creator, is incorporeal, not endowed with any bodily properties: finally, that no corporeal essence can be compared unto him. 4. I believe with a perfect faith, that God the Creator is the first and the last, that there was nothing before him, that he shall remain for everlasting. 5. I believe with a perfect faith, that he alone is to be worshipped, and that Worship is due to none besides him. 6. I believe with a perfect faith, that whatsoever the Prophets have spoke and taught, is the sincere truth. 7. I believe with a perfect faith, that the Doctrine and Prophecy of Moses is orthodox, that he was the Father, and chief of the learned, that either were of the same standing with him, lived before him, or shall be extant in future ages. 8. I believe with a perfect faith, that the whole Law was so delivered by God himself to Moses, as it is now extant with us. 9 I believe with a perfect faith, that this Law shall never admit of a change, and that God shall give unto us no other. 10. I believe with a perfect faith, that God knows and understands all the works and thoughts of men, as it is written by the Prophet: He fashioneth all the hearts of them, and understandeth all their works. Psal. 33. 14. 11. I believe with a perfect faith, that God will reward every man's works that keeps his Commandments, and on the contrary, will punish all those that have transgressed his Statutes. 12. I believe with a perfect faith, that the Messias is yet to come, and that though he daily defers his coming, nevertheless I will hope for his coming, every day till he come, waiting for him. 13. I believe with a perfect faith, that there shall be a Resurrection of the dead; even in that time when it shall seem correspondent to the will of the Creator, whose name be blessed and celebrated both now and for ever in the highest strains of humane expression. Amen. This is Sum of the thirteen Articles of the Jewish Creed, as they are summarily and briefly comprehended and set down in their Books of Common Prayer: in which belief the poor & blinded souls of the Jews after a lamentable manner, with incessant groans, much anxiety, inexpressible doubting, and outcries, sighing out their last farewell to the beloved prison of their bodies, are utterly lost and undone. Now that every one may with greater facility comprehend the very gloss and meaning which the Jews themselves annex to this their Creed, I have thought it meet to illustrate the Articles thereof by the lamp of a small Comment. And first of all we are to know, that the faith of the Jews and Mosaical Religion (according to their own writings) was built upon these Articles, as upon the foundation, and first of all delivered to the public view, and reduced into this order by that Casket of Learning, Rabbi Mosche Bar a Bar Maimon, the son of Maimon, for Bar signifies a son from the Hebrew verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barar to make clean, or purge: either that children of all others are the neatest in body and comeliest, or else that their mind ought to be purged and elcansed from vices. The name Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given in respect of generation, from hanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to build up, because they build up the house of their Fathers, but Bar is a name given them in respect of their education, Rab. David. Maimon, who in the year of the World, 4964▪ according to the vulgar account, now used among the Jews, but in the year of our Redemption, 1104. changed this life for a better; and that then it was strictly commanded, that from thenceforth, throughout all succeeding ages, that every Jew, confessing this faith, should resolve to live and die in the profession of it: Hereupon it came to pass, that these Articles were graced with large Expositions, and thence a great Volume was written, out of which the forementioned Articles were more fully drawn, than formerly set down, and annexed to the end of that Voluminous Book▪ b Esrim vearba. Esrim vearba, or the Hebrew Bible, printed at Venice by Daniel Bombergus, by the study of Foelix Pratensis, in the year of Christ 1517. where they are found expressed in the same manner, in which they are subsequently delivered. The first Article is concerning God, who is the Creator of all Creatures, illah haillos c Illah hailloes, the cause of causes, a term used by▪ the Hebrew Rabbins, and Philosophers, as all the other following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to cause, or give occasion. the cause of causes, & entity of entities, that every thing, whether extant in heaven above, or earth below, was created of, and hath its subsistence in him; that he made every thing according to his absolute will, and that every thing shall again be reduced into its prime nothing, according to his good will and pleasure; and although that every thing made by him shall again be annihilated, yet his essence is immortal, not subject to the least shadow of change, or diminution, because his essence▪ Mezius Gemurah a Mezius' Gemrah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemurah signifies perfection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamar, to finish or to be defective for the best perfection among mortals hath its defect. is perfect, and of itself subsistent, not needing the prop or help of any other to sustain it. That the same God, is that everlasting light, strength and life, that his is the Kingdom, Dominion over all creatures. That he is truly one, and the most renowned Monarch: This Article is grounded upon those words, Exod. 20. 2. I am the Lord thy God, etc. The second Article is concerning the individual unity of the Essence and Nature of God, to wit, that he is echad umeinchad b Echad umeinchad of one essence, both the words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echad, unus one. of one Essence, and that there is nothing, either within or without the World, that can any way enter the lists of a comparison; in respect of this unity and identity, he is not in the same series or order with any thing universal or singular, which comprehends more of the same stamp under it; neither is he Keechad Hammurcabh, c Keechad hamurcabh, secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum hamurcabh compositorium for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marcebah signisies a composit, or conjunction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compose or cojoyn, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a composed thing from the same 〈…〉. any compounded thing, which for this reason admits of a Division into parts: neither Guph Paschut, (d) a simple body, which is one indeed in number, but may either be increased or diminished, but he is one in Essence, in every point absolute and perfect, to which no other Essence can be compared in respect of its unity. This Article is grounded upon that Text, Hear O Israel, the Lord our God, is one God. e Deut 6. 4. The third Article is, that Middas hagguph f Meddah hagguph, bodily attributes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a property or affection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to measure, because our attributes & affections measure out unto us our bodily perfections. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guph signifies a body, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guph, to enclose, for it is the casket of the soul. bodily properties, or any thing contingent to the body, after such a manner, that it may afterward be separated, as to walk, stand, speak, be silent, sit, run, and many other of the same kind cannot be attributed unto God without a manifest injury: hereupon it comes to pass, that as often as the holy Scripture doth assign corporeal Attributes unto him, that we must conceive it to be spoken of derech haabharah g All derech haabharah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an hyperbole, or ad modum transitionis, for gnal, signifies according, derec signifies, a way from darac to walk, and aberah, a transition from gnabar to pass over. with an Hyperbole, and Kischon been haadam h Kischon bene handam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to man's coming, laschan signifies a coming from lashan to speak Been sons from banah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build up, Adam man, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to he of a red colour. after the manner of men: to no other end, but that the Divine Nature may with greater facility be comprehended by the finite understanding of men: this Article is grounded upon the 15. v. of the 41. chap of Deut. You saw no manner of similitude on that day that the Lord spoke unto you. The fourth Article is so plain, that it needs no Commentary; to wit, that God is Kadmon, the first, and from all Eternity, and that every thing besides is hurried about with the wheel of time, and had its beginning in time. This Article is grounded upon that Text, Deut. 33. 27. whereby God is declared to be Elohe Kedem, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadmon, Eternity, from Kadam to prevent and so Kedem Elohe God from alah, vide poster. the God of Eternity, as also upon that, Isa. 44. 6. I am the first and the last, & there is no other God besides me. The fith Article is, that God, one in Essence, is to be worshipped, that we ought only to serve him, and highly to extol, praise, and celebrate his Majesty, that in plain terms we ought not to worship any other God for the same respect: whether that which is to be worshipped, be an Angel or a Saint, a Star or any other thing composed of the four Elements, because every of these is his creature, bounded with certain limits, and therefore finite; and he alone the only Creator, who as he wants beginning, so he is without end; that all creatures being subject and obnoxious to necessity are not of their own disposing, and for this cause to have such a necessary dependence upon God, who alone is guided by his own good pleasure, that there is no obstacle which can hinder him from effecting that which his will suggests. Again, that Melitzim, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mediators and Interpreters, for a Mediator doth, as it were interpret the will of one unto another. The root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malatz signifying to sweeten, for a Mediator doth sweeten and make us acceptable to him we have offended. Intercessors or Mediators betwixt God and man, cannot lawfully be appointed, which ought to be a Lesson unto us, that Idolatry being far removed from us, we should tender our service to God alone, to which end the thorah c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah, the Law, the word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah, Which signifies to lay a groundwork, intimating that the Law should be firrmely rooted in the hearts of men: the Letters of this word thorah make in computation 613. and so many Precepts the Rabbins veckon in the Law of Moses, whereof the Mandatory are 248. according to the members in a man's body, insinualing that we are bound to fulfil the law in every member. the prohibitory are 363, according to the number of days in the year, to note out unto us, that every day there is something to be avoided, which violates the Law, or thus, the number of the prohibitory Commandments is equal to that of the veins in man's body, to warn us, that as there are many veins in every Member, to there are many affirmative Precepts, which teach us to do well, and that we may better effect, more negative, whereby we avoid the contrary. The Jews say, the Law was two fold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the written Law delivered to Moses in Sinai, to two Tables; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex oralis, thorah begnal peh, delivered by mouth unto him, out of which the Pharisees establish their Traditions. or the Holy Scripture may serve us for an inciting Schoolmaster. The sixth Article is, that God out of his goodness, and according to his mere good pleasure hath elected some out of the whole race of mankind, whose mind and understanding he hath purified above others, hath enriched them with the Spirit of foretelling things to come, and hath so subjugated their perspicacity, to the will of him their Creator, that they become his oracles, whereby he shows the way unto silly mortals, in which they ought to walk, if they intent to obtain the end of their faith, the salvation of their souls. The seventh Article is, that Moses was the most sublime, and excellent in the whole Catalogue of the Prophets; that he attained unto so high a degree of wisdom, humane perfection, honour and dignity, that he was accounted equal unto the Angels; whereupon the prohecies of this one man did in many respects exceed the Prophecies of others. First of all, God spoke unto other Prophets by some Angel, who was a Mediator between God and them, but with Moses he spoke with his own mout, face to face, The comparison of Moses with other Prophets. as one talketh with his friend. Secondly, the other Prophets received their Prophecies, either by dreams in the night, or by some profound sleep upon the day, wherein all their Members, yea their whole Bodies were so stupefied, that only their mind and memory did enjoy their proper operations, but Moses did not receive his Prophecies after this manner, but as it is written of him. If there arise a Prophet among you, I will appear unto him in a vision, I will speak unto him in a dream. Not so, my servant Moses who is faithful in my whole house, Numb▪ 12▪ 6. 7, 8. I will speak to him mouth to mouth. From whence it is manifest, that Moses received his Prophecies in the day time, even as oft as he stood before the Cherubin, as it is written, Exod▪ 25. 22. I will meet thee, and I will commune with thee from above the Mercy seat, from between the two Cherubims, which are upon the Ark of the Testimony, of all things which I will give thee in Commandment unto the children of Isroel. Thirdly, when the spirit of Prophecy came upon any other of the Prophets either in dreams, by visions, or the mission of an Angel, they had, as it were, a certain deprivation of their natural powers and faculties, that being astonished, a horrible dread came upon them, and they driven into an ecstasy; as the Holy Spirit witnesseth of Daniel the Prophet: Dan. 10. 7, 8, 9 I Daniel saw alone the Vision: for the men that were with me saw not the Vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great Vision, and there was left no strength in me, for my comeliness was turned into corruption, and I retained no strength. Yet I heard the voice of his words: And when I heard the voice of his words, than was I in a deep sleep upon my face, and my face towards the ground. But Moses suffered no invasion of fear or anxiety when he received his Prophecies: whereupon the Scripture saith, Exod. 33. 10. that the Lord spoke to Moses face to face, as a man speaketh to his friend: even so familiarly, that he was not subject to the least amazement, Fourthly, Other Prophets could not by any proper faculty prophecy when, and after what manner they would, but only then, when God did not only command them, but also endowed them with gifts and ability corres pondent to such a function, whereupon it often came to pass, that they did beseech God to send upon them the Spirit of Prophecy, who for a certain season had not spoke in this Dialect, yea, sometimes did altogether leave off to Prophecy. And for this cause, according to the practice of Elisha, 2 Kings 2. 15. they desired to hear the melodious sound of musical Instruments, whereby their spirits and understandings might be recreated; but Moses could prophesy at his own pleasure, whensoever he was conscious of a conveniency. Leu. 16. 2. whereupon it is written: Stay you here, that I may know what the Lord will command you: And the Lord spoke with Moses saying, etc. For these reasons was Moses more worthy than the rest of the Prophets, yea, in that supereminent manner, that no Prophet was ever compared unto him. The eighth Article is concerning the Law, Artic. 8. that it was so delivered to Moses by Gods own mouth, as it is now extant amongst, them The manner how it was given, whether by writing, or dictated of God to Moses by word of mouth, it is not needful to inquire. If it proceeded from the mouth of God, then is it necessary that every parcel thereof should be truth, and in this respect no difference to be made amongst the particular clauses of holy Writ; as these: I am the Lord thy God, etc. and Thumia was the Concubine of Eliphaz, who came of Esau: as also, The Sons of Ham were Cush and Mizraim, phut and Canaan, and this, Hear O Israel, the Lord thy God is one God, and others of the same sort, seeing they are all Gods true and holy Word. After the like manner the Exposition of the divine Law, Mippi haggeburah a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e● o'er Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pe signifies a mouth, and Gebarah is one of the Cabalissical predicaments, and among the Rabbins one of the names of God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabar, to prevail, or be powerful. came from Gods own mouth, as also all the things observable in the celebration of their bulabh b Lulabh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ramus, spatula, palma, a bough, or branct, for in the feast of Tabernacles the Jews were to dwell in Booths made of Myrtle and Palm branches, as it is recorded Nehem. 8. 15. or feast of Tabernacles, as the blowing of Trumpets, Zizim c Zizim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fringes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz, to move up and down. Tephillim d Tephillim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Phylacteries used in this feast. , concerning which things notwithstanding there is not one express word found in the Law of Moses, yet are they kept no otherwise than God hath with open mouth delivered them to Moses, and Moses unto us: and Moses, God himself bearing him witness, Numb. 12. 7. was faithful in all his house. And they are his own words, Numb. 16. 28. Hereby you shall know that the Lord hath sent me to do all these Works: for I have not done them of mine own mind. The ninth Article concerning the change of the Law, that the Law of Moses shall never be abrogated, or any other succeed in the place thereof, and that nothing need to be added unto it, or taken away from it; that not one jot or title shall be annexed, or perish from the holy Scripture, neither that any Exposition shall make it subject to augmentation or diminution: whereupon it shall come to pass, that God's holy Temple, and the City Jerusalem shall again be re-edified, the sacrifices and Mosaical ceremonies restored, and the Jews themselves at length to be brought back again into their own Land, that they may for ever observe and keep the Law of Moses. The tenth Article needs no other explication than the Scripture comments. The eleventh Article is concerning the reward due to good and evil works; the reward of good deeds is the world to come, and life eternal; the punishment of evil, the souls eternal destruction and damnation: whereupon it is written, Exod. 32. 32, 33. Yet now, if thou wilt, for give their sin, and if not, blot me, I pray thee, out of the book which thou hast written. And the Lord said unto Moses, he who hath sinned against me, him will I blot out of my book. The twelfth Article is concerning the coming of the Messias, Artic. 12. whose coming is to be expected as certain, though he long delay it; yea, none ought or dare to prescribe unto him certain time, any determinate time for his advent: neither will they suffer the holy Scriptures to be searched into, that this sulness of time in which he should come, may be made manifest. Hereupon their Chachamim. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chachamim, there wisemen, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise, or understand. and Rabbins deeply grounded in the Jews Religion, were wont to say, tippach b Tippach, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath. ruchan c Ruach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach signifies breath, of spirit, wind, etc. schel mechaschebbe Kitzim. I wish they may breathe out their own souls, who go about to set down the time of his approach. They teach that our trust and confidence is to be settled on the Messias, that he is to be loved, praised, and petitioned that he will come quickly; even as all the Prophets from Moses to Malachi were wont to do: when on the contrary, whosoever doubts of his coming, gives the whole Law the lie (yea, but the whole Law doth make the miserable, poor, and blind Jew a Liar, who doubting that he is not come, believes he shall come, when he is already come) in which a plain and clear promise concerning this matter is enroled, especially in parascha d Parascha The Rabbins in their books cite not the places according to the chapters, but according to sections, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a section, or a distinct part of any thing f●om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to divide, separate, or distinguish. The two first words of the Section usually stand for the name thereof there Parascha or Section is either noted with three great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phe, or with three great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech. The letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open and plain Section. The letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a closed or Section shut up, not in the resPect Of the things themselves, but manner of writing. For if the Section begin at the beginning of the line, it is called an open Section because a greater space is list. A close Section is when 〈◊〉 he Section begins in the middle of the line, and the space of three letters is only vacant. Of this sort there is one which is noted by a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarech, which is the last Section on of the Book of Genesis, beginning chap. 47. veis. 2●. The reason according to the Rabbins, is because it is the seal and closre of this boo●, the Law and the Prophets, till the coming of the Messias. The whole Law is divided into 54. Sections. Vide Buxtorf. de Parasch. The 13. Article is concerning the Resurrection of the dead, Artic 3. of which there is nothing now to be spoken: whosoever therefore faithfully believes these 13. Articles, is accounted one of the number of the Israelites, yea, such an one who is to be loved, whom every one ought to commiserate, and unto whom he ought to perform, wh●●soever God the Creator hath commanded to be done to a neighbour or brother, out of Sincere love, unfeigned affection, and brotherly kindness; yea, they esteem him a man of that constitution, that though he commit all the offences, which in the world become the fuel to set a fire the whole course of Nature with burning lusts, and consume it with inbred malice, and therefore suffer punishment in this World according to the nature and measure of his sin, yet shall he inherit eternal life, being placed in the Calendar of the sinners of Israel. Whosoever destroys the foundation on which these Articles are built, or commits a trespass against any one of them by his infidelity, they affirm, that he hath neither part nor portion in Israel, that he hath denied his God, is to be abhorred like a swinish Epicure, because he hath rooted up that which was once implanted in him, according to the most exquisite skill of the Artificer; and therefore he deserves no other than to be rejected, abandoned, and perish utterly: of such an one speaks the Prophet, Psal. 139. 21. Do I not hate them, O Lord, that hate thee? and am I not grieved with those that rise up against thee? Thus hitherto I have more at large expounded the genuine sense of the Jewish Creed out of Rabbi Moses the Son of Maimon, more birefly written and nominated by the Jewish Synagogue Rambam, a Rambam the 4 capital laters of the former name briefly neting R Moses Bar M●●mon, which kind of 〈◊〉 the Rabbins were commonly grace● with, 〈◊〉 begun to 〈◊〉. with this intent, that every one might more clearly perceive, and know to what end this belief of the Jews was directed: whose Articles if any with a more serious scrutiny into their own writings search and examine, he may with great facility conclude, that when Rambam had brought these Articles into order, and with severe threatenings of extirpation of the Jewish name, and the loss of their souls, enjoining every one unto the confession of them, to have had no other aims then the overthrow of Christian Religion among the Jews, intending to put upon it the badge of falsehood; for making it hateful unto them, he might for ever terrify them from the embracing of it. Hence the Articles concerning God the Creator, that he is one alone, incorporeal and eternal, hitherto muster up their forces, that they condemning the Christian doctrine of the Trinity, and Christ's person, might make it liable to contempt: as though that we Christians, by maintaining a Trinity, did also infer a plurality of Gods, or that Christ should not be God, nor partake in his Father's essence, because it was his pleasure to assume our flesh in time, not from eternity: whereupon when hence it follows that he is no God, it may serve for a necessary consequence, that he is not to be worshipped, for this is due to God alone, as the fifth Article affirmeth: and God is only a Searcher of the hearts, and so was not Christ, as in the 11. Article. In the same manner the 6, 7, 8, 9 Articles are placed in a diametrical opposition to the Doctrine of Christ, and the whole Gospel, intimating, that Christ was no true Prophet nor Teacher sent from Heaven, because his Doctrine was not delivered unto him out of Gods own mouth, as it was to Moses, and that therefore our Saviour spoke many things against the Law in his sayings to the People, yea, was not afraid to alter many parcels thereof, which ought to have remained unchangeable. Furthermore, if it be true, that man for the integrity of his life, and tracing the way of God's Commandments, as also for his own good deeds can merit life eternal; and on the contrary, for his evil works and ungodliness becomes the Heir of everlasting torments: in what respect, I pray thee, doth the passion and death of Christ any whit avail us? The wheel of time hath not travised many minutes, since a certain Jew did not blush to affirm to my face, that he needed not any to satisfy for his sin; that it is meet, every Fox should give his own skin to the Currier to be pulled off, and to suffer his own hairs to be plucked out at his pleasure. The tenth Article therefore, whereby we profess Christ to be our Redeemer, is contrary to this assertion. Besides this, Rambam, & the rest of the Jewish Nation who had any knowledge of letters, in all their Books and Writings have no other scope, but to make the faith of a Christian the object of suspicion and contempt. Amongst whom Rabbi Joseph Alba, a Spaniard, challengeth the first place, who writ a little Book in the year of Christ 1425. entitled Sepher ikkarim, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liber fundamenti, contning the grounds of the Jews Religion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a foundation with the Rabbanes. It was fi●t prined at Venice, An. D. 1425. and then at Lublin i● Poland 1567. in which he stoutly maintains the Jewish Creed for Orthodox, and sends out at random the fiery darts of a fiery disputation against that of the Christians. His Arguments are grounded upon the main Principles of the Jewish belief. First, upon the unity of God Essence, and hence he denies the Trinity, as also the Godhead of Christ. Secondly, upon the Law of Moses, which was delivered from heaven unto him by God himself with his own mouth: whence he rejects the Doctrine of Christ and the New Testament, consequently intimating, that Christ was a false Prophet, and not the Messias: hence the main of the strife and Controversies between us and the lews, lieth in these two points, to wit, that of the Trinity, and this concerning Christ's person. Thirdly, he establisheth his Positions upon the eternal reward of good works, and the endless punishment of evil, hence despising the death and passion of our Saviour, which he underwent for the sins of mankind. Of the same grain is that obscene and abominable Book, entitled Nitzachon a Nitzachon signisies as much as victory from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natzach, to overcome, as though Sipman in this book bade triumphed over the four Evangelists. The cause of Jewish superstition. written by Rabbi Sipman, whose lines are such, that without all doubt he committed this Book to writing in the year of Christ, 1459. as it was delivered unto him from the Devils own mouth. This piece he composed to falsify the four Evangelists, out of which Sebastian Munster, my Predecessor and Professor of the holy tongue in this University, transcribed many parcels and confuted them, in his Commentary upon Saint Matthews Gospel. When therefore the hard hearted and hoodwinked Jews did with might and main endeavour to deny the faith of Christians and to brand it with falsehood, they shipwrackt upon the Rocks of Superstition, and that in such a measure, that they utterly did disannul their faith in God, neither have they any knowledge to believe aright, although they proudly boast of a firm and perfect faith towards God the Creator of heaven and earth, who is one in Essence from Eternity, and without end, yet such a faith can never be graced with the Title of the true belief, when as they know not God, in whom so audaciously they pretend a confidence, after that manner, as he hath manifested himself in his word. Now the Scriptures of Moses and the Prophets declare unto us the same God, that the New Testament propounds, though more darkly, showing, that there is a Trinity in uniTy, And an unity in Trinity, to wit, God the Father, the Son, and the Holy Ghost, yet the Jews, hot without great scandal, denying this Attribute to the Creator of heaven and earth, it necessarily follows, that they place no belief in the true God, but rather by a stupid ignorance of him and his Essence become the very emblems of Idolatry. In that they affirm, that whatsoever Moses, or any other of the Prophets commit to writing, was altogether orthodox, and that their Text is neither to be augmented or diminished: that Moses was a great and famous Prophet, is an established truth, yet we doubt not, but their understanding was subject to a monstrous depravation in this their assertion. For first of all, they do not only not believe what is written in Moses and the Prophets to be true, but also do prefer the Expositions of their wise men and Rabbins upon the Law, and other parcels of holy Writ, before Moses and the Prophets; yea, they esteem more of the word of a rabbin than of Moses: furthermore, they account the Traditions, Statues and Ordinances, not as additions to the Law, but for the very Law itself, which Moses received from the mouth of God, and taught unto others, a This is the thorah begnal peh, above mentioned. yet did not put it in writing, lest the Gentiles learning it also, might put it in execution; for without this Declaration, Moses his Law can neither be understood nor performed, as we shall more at large hereafter manifest. That they persuade themselves, that the Law was given with this condition, that nothing of it should at any time be changed, they grossly mistake: the Ceremonial Law signified Christ to come, which whenby his incarnation he had fulfilled, shortly after the holy Temple must kiss the ground, and embrace the dust, the City Jerusalem, and the holy things are utterly destroyed, the Jews banished their own Land, and dispersed among the Gentiles, that at last they might understand the time already come, wherein there should be but one Shepherd, and one Sheepfold, and that seeing the Gentiles were entered into Communion with them in belief in God the Omnipotent Creator of heaven and earth, that they were also made partakers of the treasures of the Divine word, and first delivered to the Jews. Likewise their error is inexcusable, in making Moses the greatest Prophet, thence striving to annihilate the worth of our Saviour, as one who is not worthy to lose the latchet of his Shoe, but blasphemously terming him a lying Doctor. Experience doth convince, that in this thing many of the Jews have the lie cast in their teeth by their own convicting conscience. They believe aright, that in Moses and other Prophets the Messias was promised; but herein their understanding is miserably perverted, that they yielding to credit that he is come so many years ago, are altogether ignorant for what end and purpose, and in what degree his ●comming should be beneficial unto them: for all that they expect is only this, that he, like another Moses and Aaron, should deliver them from a terrestrial and corporal bondage, and again bring them into their own land: and to this end only, that they might no longer drink the Wine of bitterness among the Gentiles, but be fed with milk and honey in the Land of Canaan. They never dream of a deliverance from the spiritual captivity of sin, for they persuade themselves, that by penance done in their own flesh, they can satisfy for their own sin, and by keeping of Gods▪ Commandments, and their own good works, merit eternal life. In the 11. Article of their Belief, Tract, sane. cap. 11. they believe that whosoever doth many good works shall obtain a great reward in the world to come. It is read in their Talmud, All Israel shall have part in the world to come: as it is written, Isa. 60. 21. All thy People shall be righteous, they shall receive the earth for an inheritance for ever, the branch of my planting, the work of my hands, that I may be glorified: Yet nevertheless they shall not all share a like. He that hath done many good deeds shall have a greater portion. Surely the Papists had their purgatory from hence. The wicked which never repented them of their sins, shall be tormented in Hell or purgatory for the space of twelve months, and after that shall have a portion in life everlasting, but not so excellent as that of the just. They who utterly deny God, and profane his holy Name (of which number are all those that turn to Christianity) their foreskin shall grow again, which done, they shall the second time be circumcised, as though they never had been Jews, and shall remain in Hell for ever. The Son superviving his deceased Father is bound for a whole year to say a little Prayer called kaddisch a that is to say, holy. for by the repetition of this Prayer, he shall deliver his dead Father out of Purgatory; such an one gives up the Ghost with great joy and encouragement, knowing that he shall be delivered out of Hell by the Prayers of his Son left behind him. After the same manner a honest woman may redeem her Husband. But sometimes it so falleth out that the Husband ●and Wife are not equal in honesty, and therefore it should seem that in the world to come the one should attain to a greater degree of happiness than the other: here the Lord out of his mercy gives them both entrance together. Briefly the whole nation of the Jews shall be partakers of life eternal, and shall all ascend into Heaven; but one shallbe more glorious than another. Even as a King or Duke coming into some great City, he & all his followers have entertainmet, but in a different fashion; so shall it be with the Jews in the world to come. In the Article of the Resurrection of the Dead, they themselves are dead: for first they say, it shall come to pass that only the Israelites shall be raised to life, but the Christian, and all other prople shall perpetually sleep in the dust. Hence Rabbi ` Bechai in his Book entitled, Kadhakkemach b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadus farinae, that is, a barrel of meal, the title taken 1. Kin▪ 17. 14 a book containing the common places of Divinity, in folio, Printed at Venice. saith: The Jews have a fourfold honour and privilege above other Nations, which are these, the Land of Canaan, the Law, the Prophets, and the resurrection from the dead. All these he repeats and proves in particular, The Jews Belief concerning the resurrection Isa. 26. 14. in his● Exposition of the 18. and 33. chapters of the fi●t Book of Moses. For the confirmation of the last privilege, he brin'gs amongst other the testimony of Isay, prophesying of the Christians and other people: They are dead, Ib. v. 19 they shall not live. They are dead, they shall not rise. And of the Israelites, Thy dead men shall live, with my dead body they shall arise, awake and sing, you that dwell in the dust, because your dew is as the dew of herbs, Tract. Tosch, hallchanah, or of the new year c. 1. and the Earth shall cast● out, her dead. The same rabbin out of the Talmud delivers thus much, that at the great day of judgement three kinds of dead men are to arise: the first of the most righteous Israelites: the second of the most unrighteous and ungodly: the third of a middle sort, who did as much good as evil. The good shall go into life everlasting, the wicked into Hell and fire eternal, Da●. 〈…〉 as it is written, Many of them that lie and sleep in the Dust shall arise, same to everlasting life, some to shame and everlasting contempt, From hence sAith the rabbin, we may infer, that even the wicked ones in Israel shall be copartners in the resurrection, yet shall this redound to their disadvantage, seeing both body and soul shall together in Hell suffer never ceasing torments. They of the middle sort shall be tortured for theirs in's in purgatory, only the space of twelve months, which time expired, their bodies shall be consumed, and a blustering wind shall scatter their ashes under the feet of the just: The Talmudist proves this out of the 13. Chapter of Zachary, the 8. and 9 verses, for there is written: It shall come to passethat in all the land, saith the Lord, two parts therein shallbe cut off, and die, but the third part shall be left therein: And I will bring the third part through the fire, and refine them, as silver is refined, and will try them as gold it tried: and they shall call upon my Name, and I will hear them. I will say, it is my people, and they shall say, the Lord is my God. And to the same purpose it is spoken, 1. Sam. 2. 6. The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up. R. David Kimchi upon the first Psalm, saith, that the wicked shall not rise again, but their souls shall perish together with their bodies in the day of death: and in the same sense, that a Resurrection only belongs to the just and godly, in his Commentary upon the 26 chapter of the Prophecy of Esay. Rabbi Saadiah upon the former words of the Prophet Daniel saith, that the term (many) designs a certain number, and there fore to be restringed to the godly in Israel, who alone have a portion in life eternal. Them that do not watch, he ranks in their number, who have forsaken the Lord, and t●rned Apostates; who for this very thing must be thrust into the lowest Chambers of the infernal pit, there for ever to be the Emblems of ignominy. To him assent Rabbi Higgaon, and Aben Ezra in his Book Perusch, or Exposition upon the forecited place of Daniel; commenting that as many are to watch, so many shall not watch; the watchmen shall have life eternal, they that do not watch, never dying reproach. The sense of the words in my judgement (saith Aben Ezra) is this, that so many upright Jews, that pay their debts to nature in the Land of their captivity, shall rise again and live when the Messias, or Deliverer shall come; for of them speaks the Scriptue: As the days of a Tree, so shall be the days of my people: that is, jesa. 65. ●●. as the Tree of life, as the Chaldee renders it; or as a Tree which endures for some hundreds of years doth not perish, so my people shall remain; for they who shall have a part in the resurrection at the coming of the Messias, shall be so long lived, as the Patriarches from Adam to Noah. So much Aben Ezra upon the place. At that time they shall cherish and make themselves merry, feasting their carcases with that great fish Leviathan, that huge bird Ziz, and that monstrous Ox Behemoth, of which more particularly hereafter. After this their jollity, death the second time arrests them, furnishing them with beds to sleep in till the last resurrection, when they shall have an entrance into life eternal, where they shall neither hunger nor thirst, but be ever satiated with the beatifical vision of God's glory and brightness. In the first Book of Moses, the 47. Chap. it is recorded of Jacob, Gen. 47. 29. The cause why Jacob would not be buried in Egypt. that when the time of his departure out of this Vale of tears approached, he called his Son Joseph, and entreated him not to bury him in Egypt, but with his Fathers in the Land of Canaan. Rabbi Solomon Jarchi upon these words saith, that Jacob for three reasons would not be buried in the Land of Egypt. The first was, because he foresaw by the Spirit of Prophecy, that in time to come store of louse should molest the Land of Egypt. The second, because the Israelites, who died without the bounds of Canan, could not rise again without a great deal of trouble, being to be hurried into the ●and● of Promise by the hidden and deep vau●ts of the earth. The third, lest the Egyptians, very prone unto Idolatry, might make him the Idol which they would adore. For the better understanding of this, I mean here to insert what ever is written concerning it, in the book called Tanchum, which is an Exposition of the Law of Moles. Rabbi Chelbo makes it a main question, why the Patriarches had so great a desire to be buried in the Land of Canan: he gives himself a solution, saying, that they who shall die in the ●and● of Promise shall ri●s; e first at the coming of the Messias. Rabbi Hananiah confirms it, and saith, that whosoever dying is entombed in a strange Land, shall die a twofold death, which is manifest out of the 26. chapter of Jeremy, and the 6. verse, where it is registered: Thou Pashur, and all thy family shall go into captivity, thou shalt go to Babel, there shalt thou die, and there be buried. Hereupon Rabbi Simeon objects, that, that granted, it must necessarily follow, that all the Tzaddikim a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzaddikim. The Jews were dissinguished into three ranks 1. Chasidim, called the Assidins. 2. The Tzaddikim, just men. 3. The Relchagnim, ungodly mentafter the captivity the Chasidim began to be distinguished from the Tzaddikim; these gave themselves to the study of the Scripture, thus to add to the Scripture. these conformed themselves to the Law, they would be holy above the Law, and were termed by the name of good men: these of all others had the best repute and love among the people: hence the Apostle ill● istrat●th the love of Christ by alluion to this distinction, Rom. 5. 6, 7. Some peradventure would die for one of the Chasidim, a good man, scarcely any for any of the Tzaddikim, a just man, for the Reschagnim, or ungodly none would die, yet Christ died for us sinners, Mr. Goodwin out of David Kinchi, upon Ps. 103. 17. & Pirk aboth cap. 13. or just men should perish, who were not interred in the Land of Canaan. The answer is, that God shall make certain caves, and profound vaults in the earth, by which they shall Be brought into the land of promise; at their arrival there, God shall breathe into them the breath of life, and give them a share in the Resurrection, as it is written, * Ezak 37. 12. I Will open your graves, and cause you to come up out of your graves, and bring you into the Land of Israel, Rabbi Simeon Ben Levi saith, that the Scripture speaketh expressly, that God shall restore the Jews to Life, upon the very instant of their return into their own Land: the place he quoteth, is Isa. 12. v. 5. Thus saith the Lord God, he that created the heavens, and stretched them out, he that spread forth the earth, and that which cometh out of it, he that giveth breath unto the people upon it, and spirit to them that walk therein: This is to be understood of them that shall be carried to Zion, through the caves of the earth: That also which is read in the Chaldee Targum upon the Canticles ought to be referred to this vo●ntation: the words are these, Solomon the Prophet saith, that when the dead shall arise, the Mount Olivet shall cleave in the middle, and all the Israelites who formerly departed this life, shall issue out of it: the just also who died in banishment, prison, or a strange Land, being conveyed hither by hidden passages in the earth, shall also apPear. From hence we may easily conclude, how beliooveful the Jews think it to return into their own Land, and there be buried, and so escape the turmoil, and trouble of so long a journey, under so many deep rivers and rugged mountains; and for this very end, (as I have heard out of the Jews own mouth) many of their rich ones return into the Land of Canaan at this day. This is that perfect, firm, and well grounded faith of the Jews, in which they obstinately persevering make it the rock of their salvation, though with great anxiety and despair. Here we may see what they give to Moses and the rest of the Prophets and also what use these miserable men make of the holy Scriptures. Such as their faith is, such are also their works, which they would seem to shape according to the strict rule of God's commandments. There profound Rabbins persuade this simple people, the Jews, that they of the Circumcision are Gods own chosen people, who may easily fulfil, not only the moral Law comprehended in the Decalogue, but the whole Law of Moses. The Jewish division of Moses his Law. They divide the Law of Moses into six hundred and thirteen Precepts, and again subdivide these into commanding and prohibiting Precepts: the former according to their computation are two hundred to eight, which number is (according to the Rabbins anatomy) equal to that of the members in man's body: the prohibiting Precepts are three hundred sixty five, just so many as there are days in the year, or (as it is registered in a book entitled Brand spiegel, and printed at Cracovia in the German tongue and Hebrew character some fifteen years ago) as there are vein● in man's body: hence it shall come to pass, that if a man in one of his members every day perform one of the Mandatory Precepts, and omit that which the prohibiting Precept enjoins him to avoid, he shall with great facility every year, and so to his dying day, fulfil not only the Decalogue, but the whole Law of Moses: this is that right ordering and keeping of their Laws; here I may counsel Isaiah to make his complaint: Isa 24. 5. That the earth is defiled under the inhabitants thereof, because they have transgressed the Laws, changed the Ordinance, broken the everlasting covenant: for Saint Stephen should be stoned the second time, if he were now alive, and should reprove the Jews for this their adulterate worship, saying, You stiffnecked, and uncircumcised in heart and ears, you do always resist the Holy Ghost, as your fathers did, so do ye, who have received the Law by the disposition of Angels, and have not kept it, etc. The Rabbins hold on, and say, that men are only bound to keep those six hundred and thirteen Precepts, Brand spiegelium, cap. 13. 15. but the women are freed from the observation of any of the first sort, being only tied to the observation of them which forbid something to be done. They say also, that there are some Precepts, which are only to be executed by them at certain times, when their pleasure is, and also others, to which they are no way subject, as Circumcision, the office of the Priests and Levites, and such like. Sometimes they may not observe the Commandments, because of their husbands to whom they acknowledge themselves to owe dutiful obedience, who have power over them, and oftentimes call them to the performance of other things than God's Law, yet never by compulsion. If any one make a question, to what the women are more particularly obliged? the answer is, that they are bound to the performance of sixty four of the prohibiting, and thirty six of the Commanding precepts. Thus do the Rabbins appoint their women their Task, which they have not always leisure to manage, because they are to keep the house, play the Cook, Laundress, and Nurse, and are also forced to do what ever. their husbands enjoin them; yet for all this, the number of the Precepts was not thought sufficient, for the Rabbins have added seven more, that the sum ariseth to six hundred and twenty, according to the number of the Letters in the a Keter a Crown or a King, Cap., from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel to encompass, because it encompasseth the head. Jer. 3325. Hebrew Decalogue, which number the Hebrew word Keter, signifying a Crown, comprehends, for the three radical Letters, Caph, Thou, and Resch make up the number, and certainty, if there were any who could fulfil the whole Law of God, he were worthy to wear the Crown of the whole world, and needful it is, that the Law should be fulfilled, for otherwise the world cannot subsist, as their wise men would persuade us out of the words of Jeremy, If my covenant had not been with day and night, I had not made the earth, for so is this place perverted after a swinish manner in the forenamed book Brand spigelium. A Jew is as fit an Interpreter of the Scripture, as a Sow to be an Husbandman, as in rendering these words, that unless the Law (which they call Berith, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith a covenant, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cligere, to choose, because the covenant was made with Gods elect, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is clearnisse, because it clears the conscience of good men, R. Haradosch affirms the same number to be contained in the word breath which in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Mariae. This among the Kabalists, is no vulgar number, intimating Jesus the Son of Marry to be the author of the Covenant▪ that is to say, a covenant) had been given, I had not created the heaven and the earth, and whatsoever now hath any existence, it hath it from the observation of the Divine Law: moreover say they, whosoever keeps all these Commandments, sets a Crown upon Gods own head, and in lieu thereof, God shall invest their forefronts with seven Crowns, who do celebrate his Coronation, and shall make them heirs of the seven bedchamber, which are in the Garden of Paradise, and he shall defend them from the seven infernal Mansions, and they shall obtain seven heaven and so many earth's. Hereupon it is recorded in that Tract of the Talmud, entitled Joma, that it was the opinion of Rabbi Eliezer, that the world was created for the sake of one just man, for it is written in the first book of Moses, the first chap. v. 31. That God shallman that it was good, and by this good thing is meant that good and just one, Isa. 3. 10. as it is written, Praise the just one, because he is good, and it necessarily follows out of the words of Moses, above mentioned, And God saw, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one just man, which was Adam, for at that instant there were no more in the earth, Rabbi Chaia Bar Abha is of the same mind, and Rabbi Jochanan confirms it out of the 25. verse of the 10. Chapter of Solomon's Proverbs, where it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righpeous is an everlasting foundation. Moreover, the wisest of their Doctors write, that every vein in man's body is the souls pedagogue, to instruct it what to avoid, whereupon it shall be found, that if any proves disobedient to such an admonition, he shall be branded with this mark, that he hath not one good vein in him, Again, all the members prick a man forward to the execution of that which is commanded him, and in this manner the three hundred sixty five prohibitory precepts are observed and fulfilled. O●●serable Jew! what Chirurgeon can prick that vein in thee whrens hath any good●nesse in it? or extract from thee the smallest dram of blood, which is not corrupt? King Solomon in his Proverbs saith, Prov. 7. 2. Keep my Commandments, that thou mayest live, that is, thy veins and members shall become thy provocative unto goodness, thou shalt live for ever; and David the King in the 34. Psalms, and the 21. verse, promiseth, He shall keep all thy bones, so that not one of them shall be broken, which is, as if had said, who keeps the commandments of the Lord, his bones shall not be broken. Thus the poor blind doting Jews are fallen into such a reprobate sense, that they neither will nor can understand the essence of faith and good works, but running headlong into their obstinate errors, persist in their folly, so that the words of Sophonie are now verified: Soph. 3. 4. Her Prophets are light and treachchrous persons, her Priests have polluted the Sanctuary, they have done violence to the Law. Truly any one would think that they ought to be ashamed of so gross ignorance, by which they dilacerate the word of God in that manner, as though they had not the least relish or spark of understanding in them: for in the confirmation and declaration of their faith settled upon no foundation, in the Exposition of the holy Scripture they seema as strangers and aliens to the word of God, who had dreamt of it about some thousand years ago, and now grope after it, as the blind man gropeth the for wall in darkness. I will not in this place add one word more concerning the Jewish belief and superstition, considering that I shall speak more largely of it in the following Chapters, yea, more than they could wish should be revealed. It is now seasonable and expedient to speak something of the cause of their blindness and obstinacy with which they are plagued, especially in the reading of the Word of God. It is apparent out the History of the Old Testament, The causes of Jewish obstinacy. The Jews always have been so stiff necked, that if once they fixed upon any opinion, that no force of Argument could enforce them to relinquish it: whereupon Moses and the rest of the Prophets so often reprehend them, for which many of them were persecuted and put to death by the obstinate Jews, who for this very cause are often in the new Testament termed, the Murderers and Butchers of the men of God. When God had once chosen them for a peculiar people, made a Covenant with them, and for the confirmation of it, had annexed unto it the seal of Circumcision as an external sign, had delivered them out of the hands of their enemies, brought them into a Land surpassing a others, with great strength and a stretched out arm; and also had given unto them by the hand of Moses a Law according to whose prescript they ought to frame their lives, acknowledge God, praise and exalt him they did acknowledge, even then when the whole World drenched in the Sea of Idolatry was ignorant of the true God, the Creator of Heaven and Earth; then began they to wax proud, haughty, and pu●t up, counting the Nations as dung, and with a supercilious sore-front, boasting themselves to be the h●●ly and elect people of God, the Law of God and Circumcision being the main pillars of this their ostentation. And seeing they at that time actually possessed the Land of Promise, offered their Sacrifices, the sum of their wants must be a glorying in their City, Temple, Sacrifice, and other kinds of worship, for which if any one dare manage a reproof, objecting that they are not the children of Abraham, because God shall prosligate and destroy them, because their hearts and ears are uncircumcised, and God shall again scatter them among the Gentiles; he shall upon the very instant be cauterised for a false Prohet, and a Liar, and destinated to the stake for bearing witness unto the truth. Neither did they here put a period to their madness; they stand firm in their foolish opinions, embracing the Covenant according to its outside, the Law according to the letter, the ceremonies, oblations, and sacrifices in their naked representation, provoking not only the Prophets, but God himself, never regarding whether or no any true knowledge, fear, or reverence of his Majesty was implanted in their hearts. For the attempting of these enormities the Lord conceives heavy displeasure against Israel, Esa. 1. 4. terms them a sinful Nation laden with iniquity, a seed of evil doers, children that are corrupters, which had forsaken the Lord, and provoked the holy one in Israel, and gone away backward, whose hearts were obstinate, their neck an iron sinew; Esa. 48. 4. and their brow brass: Transgressor's from their Mother's womb, Ezek. 2. 4. whose birth and nativity is the Land of Canaan, Ezek. 16. their Father an Amorite, and their Mother a Hittite; a people rejected and accursed, as Moses witnesseth. He threatens them to banish them out of their own Land, and to carry them into a Land which neither they nor their Fathers had known; there also, that they shall taste of his fury, be slaves to their enemies, and to make their City and Temple, in which they so much rejoiced, like unto Shiloe, Lastly, speaking to Esay the Prophet, Esa. 6. 10. he saith: Make the heart of this peole fat, and make their ears heavy, and shut their eyes, lest they see with their eyespuch; and hear with their ears, and understand with their heart, and convert and be healed. After the same manner God denounceth against them by Moses, Deur. 28. 15. 28 29. saying: it shall come to pass, that if thou wilt not hearken unto the voice of the lord thy God, to observe to do all his Commandments and his Statutes, which l command thee this day, that all these curses shall come upon thee and overtake thee: The Lord shall sinite thee with madness and blindness of heart. Thou shalt grope at noon day, as the blind gropeth in darkness, and thou shalt not prosPer in thy ways, thou shalt be only oppressed and spoilt evermore, and none shall save thee The fundamental then and prime cause of the blindness and obstinacy of the Jews, The cause of Jewish obtinacy. is the just judgement of God upon them for their sins, and the punishment due unto the same, which came upon them, because they harkened not unto his voice, worshipping him with their mouth, and with their lips drawing near unto him, but in their hearts being far from him, Esay 29▪ 18. their service towards him consisting only in the commandments of of men, as the Prophet Esay complains. By which we may perceive, that they soon left off to trace the way of God's Commandments, settling themselves upon their own carnal wisdom, upon the sublime perspicuity of their Doctors, who after Ezra were called Scribes, as upon a new foundation, accounting Their Expositions, Ordinances, Laws, and Institutions to be of far more worth, than the Doctrine of the Prophets: against which the Prophets oftentimes declaimed, but to little purpose. What these Commandments are, which they esteem more than the word of God, our Saviour Christ teacheth us in the new Testament, Mark 7. Mat. 5. when the Jews reprehend him that his Disciples walked not according to the tradition of the Elders, which were of washing hands, cups, pots, brazen vessels and tables, and innumerable fopperies of the same sort, by which they make the word of God of none effect, but only strive to fulfil the inventions of their Ancestors. Now in the last place, seeing these their Traditions which Christ pointed out unto us, are at this day accurately kept and observed of the Jews, seriously also described in their Cannon La. and celesiastical and moral constitutions, part of which I have decreed to lay open in the following discourse; I think it here convenient to search out the grounds and reasons which might th●n, and at this day doth induce them to prefer the Ordinances of men before God's Commondements, casting them headlong into the darkness of Superstitlon, so blinding their understanding, that they cannot possibly find out the trUe meaning of the holy Scripture. We read in the Preface of that learned man Rabbi Mosche Mikkotzi, called Hakdamah (who writ a Book and Exposition upon three hundred and thirteen of God's Commandments, which he entitled, Sepher mitzuos gadol, that is, the great Book of the Commandments, in the year of Christ 1236. and published it at Toledo in Spain, where the Jews than had a most flourishing School, the Students therein being in number twelve thousands, as he witnesseth in his hundred and twelfth Prohibitory precept.) that the written Law which God delivered unto Moses in Mount Sinai, is obscure and difficult, first, because it contradicts is self. Secondly, because it is imperfect, and therefore all things necessary to be known, are not there set down: whereupon it is needful some certain Exposition should be framed, by whose plummet every one might dive into the genuine sense of the written Law, & groun d thereon as a firm foundation. That the Law of Moses contradicts itself, there are many instances. We read Exod. 12. 15. For sevean days thou shalt eat unleavened bread; but Deut. 16. 8. Six days thou shalt eat unleavened bread: again vers. 9 Seven weeks thou shalt number unto thee, which make only forty nine days: but in the 23. of Leviticus and the 16. it is read, Unto the morrow after the seventh Sabbath shall you number fifty days. In the 16. of Deuteronomy vers. 2. it is said, Thou shalt sacrifice the Passover unto the Lord, of the Flock and of the Herd; contrary to this exod. 12. 5. Your Lamb shall be without blemish, a male of the first year, you shall take out from the sheep or from the Goats. Again, Deut. 15. 19 All the firstling males that come of thy Herd and of thy Flock, thou shalt sanctify unto the Lord thy God; but in the 27. of Leviticus vers. 26. The firstling of the Beasts, which should be the Lords firstling, no man shall sanctify it, whether it be Ox or Sheep, it is the Lords. Lastly, Exod. 19 it is written, The third day the Lord will come down in the sight of all the People upon Mount Sinai: But Exod. 20. 22. it is said, You have seen that I have talked with you from Heaven. These and such like contradictions are every where obvious in the Law of Moses, and cannot out of it be reconciled. In the second place we may with great facility prove the imperfection of this Law; for who shall teach unto us the Notes of birds and other creatures? who shall instruct us what fat is permitted unto us, what prohibited? to what height the Tabernacle is to be reared up, & after what figure to be built? whether circumcision is barely to be administered, or priah a See the Exposition of this word in the Chapter of circum ision: some other thing to be added? or how the writing called Mezuzah b The Exposition also of this word shall follow in its due place. , which is to be fastened to the door posts, and of which mention is made, Deut. 6. is to be indicted? as also, whether it should be placed upon the right hand or the left, upon the top, or Threshold of the Gate? Furthermore, who can reckon up all the kinds of licenced and prohihited meats? who can show unto us the difference to be had in boiling milk and flesh? how the dead and Lepers are to be handled, as also dead Beasts, that we may not be polluted by touching of them? who can teach us the nature and property of the Masorah c Masorah is that critical doctrine invented of the ancient Hebrews, for the clearing of the Hebr. text, whereby they summed up the verses, words, and letters in it, to this end, that every one might learn to read it aright, & it also might for over be preserved from corruption. Elias Levita Prefat. 3. lib. sui masoreth. The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradere, which is to deliver: so that Masorah signifies as much as a doctrine delivered by hand or mouth unto another. Buxtorf Com. Masor. cap. 1. of Points or Accents, as also of the Letters, of which some are lifted up above the words, some inverted? who can give us a true exposition of all these things? It must then irrefragably follow, that a Commentary on the written word is necessary, out of which we may learn, and be instructed in all these points. So much the forenamed rabbin. This is the very means and plot, whereby the Devil first of all seduced the Jews to forsake the Word of God, and after his magisterial manner compelled them to embrace the Traditions of men, and that with such a tenacious grasp, that neither Esay, Christ, nor any other to this very day could by any means unclasp their arms. Go to then, my prudent and skilful rabbin, where shall we find a true Exposition of the written Word? In Weckers Books of Secrets? no verily: In Reuchlines' Cabalistical Art? no such matter: or lastly, in Marcolfus? much less; but read the holy Talmud and there you may find it. But from whence I pray thee was this Talmud sent unto us, that I should give so much credit unto it, as to make it the Interpreter and Expounder of Moses his Law? Thou wilt answer; that Moses our Master and Prophet brought it together with the written Word from mount Sinai: for thinkest thou thou doting Gentile, that when Moses stayed forty days & forty nights upon Mount Sinai, he was set to keep Geese? Could not God in the space of one hour have given him the two Tables in which he had written his Law, and so sent him a Packing to have prevented the Israelites in making of their Golden Calf? There was some thing more in the wind; for God brought Moses into his own School, and there first gave him the written Law, Rabbi Eliezer cap. 40. then expounded the same unto him, in that time which he spent in the mountain, expressing to the life the cause, measure, foundation, and meaning of every Commandment, which Declaration finished, Deut. 4 14. Rabbi Aben Ezra. R Solomon Jarchi, R. Bechai and others on this place. he bids him depart the Mountain, and relate all that he had heard to the children of Israel, as it is written, At the same time the Lord commanded me, that I should teach you Statutes and Judgements. These Statutes and Judgements were that Thorah begnal peh, that Law delivered by Mouth to Moses, which he taught Joshuah, and Joshuah the seventy two Elders, and by them was derived to Zachary, and Malachy the last of the Prophets, from whom that great Council, the Sanhedrim, received it, and from that time forward it was delivered from one unto another, in the same manner that every one had learned it from his Grandfather or Grandmother. But how could Moses know, when either it was day or night? Rabbi Bechai, Exod 34. makes answer, that upon the day time Moses received the written Law, upon the night that which was delivered by mouth unto him; a Doctourlike answer; for if it had been night, he could not have writ, and because there was never a Chandler in the Mountain Sinai to furnish him with Candles, he could not have had the use of them, if he had desired it. But what should be the cause that this Exposition was only delivered by mouth▪ and not in writing? Rabbi Mosche Mikkotzi, makes answer; that God did it to this end, that the Gentiles should not corrupt this Exposition, as they had corrupted the written word, therefore in the day of Judgement, when both Jews and Gentiles shall stand before God's Tribunal, they shall both bring with them, and present the written Law, hence calling themselves the Sons of God; then shall the Lord make a further enquiry, and say; which of you hath the Declaration of the Law given by mouth, in Mount Sinai? which none but the Israelites shall know of, or can produce. To the purpose then, when there was no more any vision, and prophecies had ceased in Israel, God stirred up the wisest among the people, who had been the Scholars of the Prophets, for this end, that they might institute good Ordinances among the Israelites, rightly teach and propagate the Law, which they did, as also their successors to this very day. These men made it a Statute in Israel, that the name of God, most worthy of praise, should be blessed every day, at the rising and setting of the Sun. They ordained also eighteen laudatory petitions, in which every Morning and Evening we praise God, and beg of him that he would bestow upon us all things necessary for us, that we might rightly fear him, as grace, wisdom and understanding, that he would vouchsafe to heal all our infirmities, gather us together again thus dispersed, to punish the wicked, * That is, the Christians. to break their horn and power in pieces, but to exalt the horns of the godly and righteous * They mean 〈◊〉 the Jews. to bu●ld up Jerusalem, and to restore again the Kingdom and house of David. Moreover, they ordained Grace before and after meat, to welcome the New Moon with joy and gladness, to pray at the sight of the Rainbow, and noise of Thunder. Again, that in every City some certain Schools should be opened, and furnished with sufficient and able men for Masters and instructors, who might bring up the children of the Jews 〈◊〉 the Law of Moses. That the Law of Moses should be weekly read in these their Schools, lest the children of Israel should forget it. That the Israelites should not eat nor drink with any people of the earth, except the Christians, but to fly their meat, as a dog or a snake, in imitation of Daniel the Prophet, Dansi 1.8. ●● of whom it is recorded, that he pur posed in his heart, that he would not defile himself with the portion of the King's meat, nor the wine which he drank Secondly, when the City Jerusalem was taken, the Temple laid waste the Jews overcome, led captive, and no end of their misery and bondage could be expected, behold, God was so bountiful to Rabbi Juda Hannafi (who was the very pattern of humility, piety, and sanctity, that thence he was called Rabbenu hakkadosch, our great Master) that he found so much grace and favour in the eyes of Antoninus the Emperor, (whose favourite he was) that by his permission he called a Council of the most learned of the jews, out of every quarter of the Empire, who might consult and find out the means how that their Law might be kept safe, and not perish utterly, while the misforTune of the Jews might daily increase, their Learned Doctors be either killed, or sent into exile. The consultation came to this issue, that a consideration had of the great calamity the Jews were in, being dispersed over the face of the earth, and again, seeing it was not unlawful to commend their Kabala a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kabalah, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo receive the mystical Dvinity of the Jews, a Doctrine delivered by word of mouth, and so received concerning the hidden mysteries of the Law of God There are two parts of it, the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculative: the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practic, which hath also three parts, Gematria, Notarikon, Temurah: Gematria, is a word corrupted from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so called, because it considers a word according to the number, which the Letters thereof contain, and is that part of the Kabala, whereby divers words containing the same number may one be explained by another; for example, it is written, Abac. he 3. 2. In anger remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in numbers makes 248, so much also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though he bade said; in mercy remember Abraham and the Covenant made with him. Notarikon, a word corrupted from the Latins notation, is that part of the Kabala, which considers the Letters of every significative word, as they note out others in particular, so the name ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machabeus notes out the following words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is like unto thee among the gods, O Lord, Exod. 15. 11. the name Adam notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust, blo●d, and gall, dust in respect of corruptibility, blood in respect of his vitality, gall in respect of bis calamity: or as Saint Cyprian, the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes out the four parts of the world, which he was toreplenish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the north, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the west, a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the east, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the south. Temurah, the third part of the Kabala, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutare to change, when one or more words by the transposition of the Letters are invertea, & signify divers things; for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anahtema, is made by a Metathesis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia mercy; as also that symbolical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designing 248. the number of the members of man's body, intimating unto us, that if the accynsed repent, mercy follows, if not, the curse enters into all his members, and destroys the whole man, Reuchlin lib. 3. Cabalae, See Buxcorf. abbrev. p, 56, 57, 58 unto writing, that this same rabbin should gather together in one book what ever parcel of this Law delivered by mouth, remained in memory, either before or after Christ's time. This book he entitled Mischna, b from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah, which is to repea or reiterate. that is a, second Law, in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it contains six Principal Chapters, which are again subdivided into sixty peculiar Sections or Tracts. Thus much Rabbi Mikkotzi. In these Sections are contained in short, injunctions, conclusions, positions, and aphorisms, the Traditions and Ordinances of their Elders, according to whose Rule the Jewish Synagogue was then, and now aught to square their lives, against which, Christ, the Evangelists, and Apostles preached and taught, yea Isa. also, when he calls their Doctrine the Commandments of men. This book in the year of Christ 219. being confirmed as absolute and Orthodox, was received and approved by the whole Synagogue of the jews, who also enacted, that the Jews then living, and all their posterity should live according to the tenor of it, which they do even to this day, as it is clearly manifest by the Hebrew Chronicle, called Tzemach David. a German Davidis, the flour and offspring of David, a chronicle from the beginning of the world, to the year 1592., the author says it was printed at Prague in 4. 1592. Talmud Hierosolymitanum. Some few years after arose Rabbi jochanan, who was Rector of the University of jerusalem, for the space of fourscore years, he enlarged the foresaid book, and called it Talmud Hierosolymitanum, or the Talmud of jerusalem, which book seemed so obscure, difficult, and hard to be understood, that few cared for the reading of it, neither was it in so great esteem as the former, neither is unto this day, and because this book Mischuaios, was written in a decurtate and different dialect, Rabbi Ass, Rector of the same University after him, began to explain it for his School lectures, and every year ran over two Tracts thereof, in this whole time of his profession, which was threescore years, two times finishing his exposition. In writing he only finished thirty five Tracts, as Rambam witnesseth in his Preface to the book called Zeraim, he began to profess in the year of Christ 3670 Next after him, in the year 427. succeeded Maremar in the Rectorship, to whom Rab. Ass, son to the former, joined himself, they two finished that, which Rabbi Ass, the father had left imperfect, so that the book Mischuaios, was now altogether complete; that which was added, they called Gemarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discere? to learn▪ for the perfection of any thing is from learning and knowledge. Talmud Babylonicum. which signifies a compliment, or perfection, which together with Mischuaios, made up the whole Talmud: these two spent seventy three years in the consummation of their labours, so that the body of the Talmud, was perfected, received and acknowledged for authentic in the year of Christ 500 being called the Babylonian Talmud, which to this day is a rule and square unto the Jews, both in their Ecclesiastical and civil affairs. This is that glorious vestment of jacob's posterity, that precious treasure, of which they are the keepers, delivered unto them by hear● say, this is their genuine Perasch c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acommentary, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicate to expound. Malach, 2 3. or Expósition (yea rather, as Malachi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying upon your faces) out of which the doubtful places above mentioned, may fully be resolved: this is that Thorah begnal peh, the Law of words of greater esteem with them than that which was written, seeing this without that can by no means be understood. Now because the main of their folly is not known to many of the Christian World, I will here add what I have transcribed out of their own books. Aben Ezra in his Proem upon the Pentateuch hath these words: This is most infallible sign unto us, that Moses grounded upon the Law delivered only by word unto him, and expressed in the Talmud, which Talmud is the joy and consolation of our hearts. There is also no difference betwixt Law and Law, being both delivered unto us by our Ancestors. And in another place he writes many things to the same purpose, affirming it to be impossible to come by any exposition agreeable to the nature and propriety of the Commandments of the Law, unless we lay for our foundation those things which our Wisemen, and Rabbins have spoke and written. Hence we may conclude, that the faith of the Jews is not grounded upon Moses, but upon the Expositions of their own Doctors, which must interpret the former, as a sure foundation of it: as it is further confirmed in the Book Ammude Golah, called also Semak or Sepher mitzvos katon: that is, the little book of the Commandments, pag. 39 printed at Cremona in Italy, in the year of Christ 1556. The words are these: Thou shalt not think that the written word is the Groundwork, for much rather the Law delivered by mouth only, which is the Talmud, is the true foundation. And according to this Law, God made a Covenant with Israel, as it is written Exod. 34. 27. and these words are God's Treasure, for God foresaw that the Israelites in time to come should be cast out into exile: and because the people of the Land in which they were strangers would copy out & interpret their Books, as they did the written Word, God would not have this to fall under the Pen of the Scribe; and although in process of time it came to pass, that this was also written, yet the Christians could not comprehend the true sense thereof, by reason of its difficulty, and because the interpretation thereof requires an acute and sublime understanding, as it is written: I have written unto him the great things of my Law, Hos. 8▪ 12. but they were accounted as a strange thing: yet if Rabbi Isaac Ben Joseph had not been hoodwinked in superstition, he might have had the eyes of his understanding so much illuminated, as to have perceived that place of Hosea to point at the written word; and that this Law was not, as he complains, vilified and had in contempt by the Gentiles, but even by the Jews themselves, who had so debased it, that it seemed ●nto them as an ucouth and unknown thing: as it came to pass in the days of Josiah the King, in which the Book of the Law was for a long time lost, and being found again by Hilkiah the High Priest, was accounted a rare and strange novelty, 2 Kings 32. as it is registered in the second Book of Kings. It must also follow (say they) that the words of Moses above mentioned, Secundum os horum verborum. according to the tenor of these words, must, the jews being commentators, be thus understood, according to the words which were heard and received out of the mouth of God; & the sense must be, that God made a Covenant with Israel, not according to the written but unwritten Law: which interpretation we find in the Talmud, for in the Book Tauchum in the Section Elle Toledoes Noach, which begins at the 9 verse of the 6. Chapter of Genesis, we find it thus written: Our Wisemen say that God did not write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horum verborum gratia, for these words, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum os horum verborum, according to these words which were delivered by mouth only, not in writing have I made a Covenant with Israel. And such are the words of the Talmud, which is harsh and difficult to them that would learn it, and therefore likened to darkness, Esay the ninth and second where the words are. The people that sat in darkness have seen a great light: that is, they who are much conversant in the study of the Talmud, see great light, for God enlightens their eyes to see how to behave themselves, in respect of things permitted and not permitted, clean and unclean, which are not expressed to the full in the written Law. A little after we read, that by reason of this Covenant the World subsists, because God created the day and night unto this end, that the Israelites might learn the Law of Tradition, or the Talmud by the benefit of them, and so soon as they cease to study their Talmud, day and night shall be no more. Hereupon saith Jeremy, If my Covenant be not with day and night, jer. 33. 2●. and if I have not appointed the Ordinances of Heaven and Earth. And what is this Covenant? The Talmud saith, the Jew; and for this reason Jeremy a little before saith, Thus saith the Lord, if you can break my Covenant of the day, and my covenant of the night (that is, when you will no longer learn and observe the Talmud) then may also my Covenant be broken with David my servant. Hereupon David saith, in the Law of the Lord is his delight; in his Law (that is the Talmud) will he meditate day and night: Psal. 1. 2. Yea, God himself hath also made a Covenant with Israel, that this unwritten Law should never be subject to oblivion, as it is written, I, saith though Lord, will make with them this Covenant▪ my Spirit which shall come upon thee, and the words that I have put into thy mouth, shall never depart out of thy mouth, nor out of the mouth of thy children from this time for ever. Here it is not written, saith the Jew, from thee, but, out of thy mouth, that we might understand the unwritten Law here to be meant, for the learning of which God hath placed the day and the night, as two common Schools. Hitherto Tanchum. Moreover, we read in the Sermons of Rabbi Bechai, which book he entitles, 1 King. 17. 14. God hakkemach, a Barrel of Meal, in that the six parts of the Talmud make up the Law of Tradition, which is the proper foundation of the written Word, considering that this without that can neither be profitably expounded nor understood. Hereupon in that Tract of the Talmud called Bava meziah it is read, that to study and read the Scriptures is profit and no profit, to wit, a small profit, and not to be regarded. But to learn the Talmud is an exercise worthy of a Salary, and the workman shall surely receive it: To commit unto memory the Gemarah, which is the upshot of the Talmud is such a surpassing virtue, that it admits not of an equal. And this is the cause, that the Jewish Rabbins and Doctors are better versed in the Talmud then the Bible. I am now persuaded, that I have given a full demonstration of the ground of the Jewish faith, that it is not Moses, but the Talmud, that joy of their hearts, and marrow of their bones; which may put a period to the admiration of any who wonders at their blindness and superstition, and they have forsaken the way of divine truth, with a light heeled wantonness, following the footsteps of their Ancestors in the way of lying. When therefore the Devil, that Father of lies, for his recreation would play a game at Tickleman Tack with the Jews, the Law of Moses being their stake; he by cogging got the dice of them, and would not give over till he had got the double point, when he inspired into them this heart pleasing consequence: Seeing the Talmud is the master point, the true ground, the right line, according to which the written Word ought to be measured, cut out, squared, and divided, it must of necessity follow, that the Doctrine of all the Rabbins should be conformable unto it, & as the Talmud is so true that it cannot be blemished with the least falsehood, so is every thing that the Rabbins do either write or teach. Now that this after game or consequence did above all measure possess the Rabbins (who are such greedy hunters after glory, that God and all the Prophets shall be tainted with a lie, before they miss this their prey) is apparent out of their following proud Luciferous speeches. Rabbi Isaac, Pag. 23. col 10 Candelabrum Lucis. It is a Commentary upon the Law writ an. Dom. 1470. who died in Portugal in the year of Christ 1493. in his Book Menoras' hammaor (a) hath these words: all that our Rabbins have taught or spoken, either in their Sermons or in their mystical and allegorical Explications, we believe as firmly as the Law of Moses. In which if any thing be found smelling of an hyperbole, or seeming clean contrary to nature, and too high for the sensible faculty of any mortal, we ought to ascribe it not to their words, but to the defect of our understanding; and although their strains be high and lofty, and they seem to present unto our view things incredible, Tract de Sab. c. 2. yet if we rightly balance them, the truth will cast the Scales. As for example, we read in the Talmud, that a rabbin upon a certain time preached that the days shall come in which a Woman should every day bring forth, Jer. 31. 7. grounding upon that Text, she conceived and presently brought forth; by presently, understanding daily, which when some understood not, they flouted the rabbin, and exposed him to contempt. The rabbin perceiving it, answered, that he spoke not after the vulgar fashion of a natural woman, but of an Hen that daily laid an Egg: an handsome put off indeed. In the same place it is written; all their words are the words of the living God, Ib. col. 2. neither shall any of them fall in vain unto the earth, whereupon it is our bounden duty to believe what ever is extant in their name, for it is the truth: neither let any deride them not in his heart, for so doing he shall not escape unpunished: let every one then take warning, that he speak not any thing scandalous either to the person or attempts of these men, but rather to endeavour to learn so much as he can possible out of their writings. To the same purpose it is recorded in a book printed in the German tongue, and Hebrew Letter at Cracovia, in Poland, Anno Dom. 1597. called Brand spiegelium, in the hinder end of the 48. Chapter; that the Jews are bound to say Amen, not only at the end of their prayers, but to every Sermon and Exposition upon the word of God, in which lie hidden and profound mysteries shaped to the vulgar apprehension, that by this they might signify and acknowledge that they believe whatsoever their Rabbins, or wise men have spoken, as it is written in the Prophet Isa. Open yourselves, O ye gates, for the people cometh, who keepeth Justice, that is, a people who saying Amen, believes all things that the wise men and Rabbins have written, but if any man's understanding be encompassed with such Egyptian darkness, that he cannot comprehend the aggadoes or expositions, yet he ought to believe them; for the words of our Doctors are not wind, but truth itself. Aggadah is a mystical or hidden speech, by which hidden matters and things of great moment are signified; the word itself by a certain Metathesis, is the same with Deagah, which signifies poverty and grief, because a man macerates and tortures himself after an uncouth manner, before he can rightly understand the forementioned Aggadah. Hitherto pertains that which is every where extant in the Talmnd, to wit, that when two Rabbins are at contention, the one affirming the other denying, none ought to contradict them, because both their Positious are grounded upon the Kabala, which Moses brought with him from Mount Sinai, and although the one could not rightly understandd it, yet it is not to be imputed unto him, for both of them know the reason why they thus speak, seeing the words of the one as well as the other, are the words of the living God. It is also a Catholic rule in the book of the Rabbins: Rather keep in mind the sayings of the Scribes, than them of the Law of Moses, concluding from hence, that the writings and instructions of the Rabbins are of greater authority, than Moses and the Prophets. Luther in his book, In victoria contra Judaeos. which he writ upon Shem hamphorasch, a Schem Hamphorasch, nomen e●positum, the expounded name of God, to wit, Jehovah, the proper name of God, taken from his Essence, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hajah, which signifies to be or exist in, no●ing that God is from everlasting to everlasting. by this name they say, Moses & Christ did all their miracles. This they hold unlawful to be pronounced, unless it be upon some great Festivals, reading for it the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adanai, or else repeating it by Periphrasis, or circumlocution which I find two fold, in Pet. Galatinus in his Book dearcanis Catholicae veritatis, the 11. & 12. c. The first consists of twelve Letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is, the Father, Son and holy Ghost. the seconnd consists of forty two Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is, the Father is God the Son God▪. the Holy Ghost is God. yet are they not three Go●●, but one God. Rabbi B●chai saith, this bis Exposition is taken out of the first and second versis of the fi●st Chapter of Genesis, beginning at the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first Letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse, and ending at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second. comments in this manner, concerning the authority and credit given to the Rabbins and their writings. The Jews say, that they ought to believe that Rabbins, though they should affirm thè left hand to be the right, and the light hand to be the left, as Purchetus testifies After the same manner three Jews who kept me company, dealt with me when I urged any thing out of the Bible, then would they object, that they were bound to believe their Rabbins, and were not tied to the Scripture, whence I persuade myself, Purchetus said nothing but truth, seeing mine own experience taught me the same. Luther was not too blame, being guided by his own experience to believe Purchetus; to make it more manifest, I will produce their own words. Raschi, or Rabbi Solomon Jarchi, upon those words, Deut, 17. and 11 According to the Sentence of the Law, which they shall teach thee, and according to the judgements which they shall tell thee, thou shalt do, thou shalt not decline from the Sentence which they shall show thee, to the right hand, nor nor to the left, hath this gloss, when he saith unto thee, of thy right hand, that it is the left, and of the left hand, that it is the right, thou must believe it as a truth, how much more, if he say thy right hand is thy right, and thy left hand thy left? The like we find in Rabbi Bechai, his Commentary upon the foresaid words, who brings in Ramban, or R. Mosche Ben Nachman, telling his tale in these terms. Upon a time there came a certain Gentile unto that mirror of Learning, Don Shammai, and asked him how many Laws or Commandments have you ●ews among you? to whom Shammai made answer, our Laws are only two, the one written, the other delivered by mouth. Then the Gentile replied, I believe as fully as thou dost, that written Law to be true, and whatsoever is contained therein to be nothing but the truth, but as for thy Law of Tradition, I cannot embrace it, neither account it for a Law, but go to, make me a Jew, be my Shoolmaster, & teach me in this Law, which words possessed Schammai with such a fury, that he thrust him from him and commanded him to depart the place; then the Gentile came to Hillel the elder, Schammai's copartner in office, (for they two were joint Rectors, and lived but a small time before Christ's incarnation) whom he questions in the same manner, entreating him withal, that he would vouchsafe to make him a Jew, which Hillel did, and instructed him in the Jewish Religion. The day following, Hillel saith unto him, pronounce Aleph, Beth, Gimel, Daleth, which he did, according as Hillel mouthed them unto him: the day following, Hillel inverting the Alphabet, saith unto him, pronounce Daleth▪ Gimel, Beth, Aleph, than the Gentile replied, Rabbi, this is not the Lesson thou taughtst me yesterday; then answered Hillel, thou dost not only reject me thy instructor, but also fearest not to yield no credit unto my words, therefore thou oughtest to rest thyself contented in the unwritten word, and to believe all those things, which are taught therein. Cap. 2. This Story is registered in the Talmud Tract de Sabbatho. Hence may we conclude, that every one simply without consideration or contradiction, should believe not only the Jewish Law of Tradition, but whatsoever the Rabbins according to the prescript of the same Law write and teach, and that whosoever doth this, is to be esteemed a Jew indeed, whosoever is refractory and disobedient, the most grievous torments in hell shall be his portion, Tract Cittin cap. 5. concerning which thing we read this Decree and Sentence of the Senate, in the Tract entitled de libello repudii, or Letter of Divorce, in these words, Mar. Tract. Erubhin, cap. 2● saith, Whosoever shall deride or contemn what our wismen and Rabbins have spoken, he shall be punished in hot boiling pitch, and that in hell, as they blasphemously affirm Christ our Saviour and Redeemer to be tormented, because he walked not according to the traditions, ordinances and Doctrines of their ancestors, but rejected them as a thing despifed. This punishment is also registered in another Tract of the Talmud, E●ubh●n c. 2. pag. 22. Col. 1. pag. 32. and more at large expounded in a book called Menneras' Hammaor, and expressly set down in the book Beth jaacob, but in the Talmud printed at Basile it is left out, and not without good reason, as also many other blasphemous passages, written against Christ and Christian Religion. That Canon of the Rabbins appertains also unto the same thing. Whosoever transgresseth any thing that our Wisemen have spoken, he is liable to death: as it is written, who so breaketh an hedge, a Serpent shall bite him. Thou must here understand, Eccl: 10. 8. thou Christian, that this is as the hedge of Traditions, and Ordinances, wherewith the Jewish Rabbins have encompassed the Law of God. That we may avoid the above mentioned punishment, these Doctors give us this admonition: My Son, remember that a far greater care is to be had of the sayings of the Scribes, then of the words of the Law itself. Thus hath it pleased me by way of a Preface, and for the better understanding of the things following, briefly to declare and expound the Atticles of the Jewish Creed, to show how they fell from the Word of the Lord, became Apostates, and renegadoes, casting themselves headlong into that labyrinth of Errors, the Talmud, how they were miserably misled thereby, so that the Doctrine of Salvation was not at all found among them; but on the contrary, gross heresy, perversion, falsification of the Word of God, superstition, outward pride, eye-service, the great disquietness of conscience, and horribie desperation of heart. I will shut up all with the words of Esay and Jeremy: Esay saith, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, Cap. 29. 13, 14 but have removed their hearts far from me, and their fear towards me is taught by the Precepts of men: therefore I will proceed to a marvellous work among this people, for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Cap. 8.5. 6. Jeremy saith, Why is this people of Jerusalem slidden back with a perpetual back-sliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spoke not aright, no man repent him of his wickedness saying, what have I done? every one turned to his course, as the horse rusheth into the battle, a How say ye, we are wise, and the Law of the Lord is with us? certainly in vain made he it, the pen of Scribes is in vain. The wise men are ashamed, they are dismayed and taken, lo, they have rejected the Word of the Lord, and what wisdom is in them? CHAP. II. Touching the Nativity, Circumcision, and Education of the Jews. THat brief ingress which I made for a manuduction to the Jewish Religion and exercise of their Faith, in the former Chapter, wherein I fully manifested the foundation of their Belief, may serve as a light to direct the judgement and inform the understanding of any one but the image of stupidity, in an easy apprehension how strong, goodly and beautiful that edifice can represent itself, which is to be reared upon such a groundwork; how able to keep footing against the fury of insulting Tempests, Thunders and Lightnings, and the Prophecies of them, who were enriched with the true knowledge of God, and illuminated to conceive aright of his holy Word. My desire is, that none should be offended with this my Anatomy of the Jewish Doctrine, in that without doubt it contains many things subject to wonder and derision, and ranked in the Catalogue of mere fables. My persuasion rather inclines to this mark, that every one read and ponder the same with fear and trembling, because that this Doctrine had its original from those people, whom God in former times did choose unto himself before all the Nations of the Earth, adopted for his own children, endowed them with the knowledge of himself, and had an especial care that there never should want a Prophet incessantlyto teach and instruct them: who after that by their ingratitude they had brought God's anger and curse upon them were punished with madness, as Moses foretold, Deut. 28. and with blindness, Esay chap. 42. whose heart was hardened, and whose ears were dull of hearing: so that hearing they did not hear, and understanding they did not understand: and therefore changed God's Judgements into wickedness more than the nations, as Ezekiel complains, Ezek 5. 6. who nevertheless fear not to say, We are wise, and the Law of the Lord is with us: and we live according to the strict rule thereof, as they boasted in the days of Jeremy the Prophet, Jer. 8. 8. who not withstanding making answer unto them, feared not to affirm, that whatsoever their Scribes had in their Doctrine imparted unto them, to be no less than a lie, no more then mere and foolish trifles: How truly was this objected by the Prophet shall in the ensuing pages more plainly appear. Certainly their boasting of Moses and the rest of the Prophets is vain and frivolous; their Doctrine also of their belief is altogether forged, a manifest perversion and falsifying of the Word of God by such Expositions, which relish more harsh than old Wives Tales, and Novelties, which are like roasted flesh stuffed with the Lard of Ignorance. That therefore we may orderly consider and make known the Jewish Belief so firmly grounded, we will begin with the Nativity of a Jew; then we will explain the manner how he is received into the number and communion of the Jews: Our next step shall be his Education, and by what hand he is directed even unto the evening of his days; how at last coming to his long home, he is carried through the hidden and profound Chambers of the terrestrial Globe into the Land that floweth with Milk and Honey, the Land of promise, and there is royally feasted, and sits at the Table with his Messias, at which he is invited to fill his paunch with the most delicate bits of a roasted Ox exceeding in greatness the size of nature: fish and fowl are but his common fare, and drinking no other wine then that whose Grape had its growth and perfection in Paradise, and there finally left by them who were his Harbingers to the grave, shall take his rest with joy inexpressible. Nunc lectum admissi risum teneatis amici? Friendly Readers can now your modesty Set free your spleen from laughters ecstasy? When any of the Jewish Women is with child, and the time of their delivery approacheth, than the place appointed for the childbirth is furnished with all manner of necessaries. Which done, the good man of the house or some 〈…〉 and devout Father, for of such they have great 〈…〉 piece of Chalk and makes a circular line round about the Chamber, writing upon the doors and walls without and within, and about the bed in Hebrew Letters Adam a Adam, the name of the first man, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rubescere, to wax red, as much as red earth, it signifies Man in general, in both sexes, being of the same extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enosh, which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anash, to be sick, a name given us in re●spect of the infirmities to which we are incident: they both differ frem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch, which signifies a married man, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ischah signifies a woman: these two words according to the ●●bb●n●s con●tain 〈◊〉 them the name of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah, which two letters taken away there remains only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esh, which signifies fire neang unto us, that as ●ong as man and wise live in concord, God is propitious unto them, but God forsaking them, there remains nothing but the fire of contention and a curse. 2. Isch differs from Ischah only by the letter H● which is an aspiration, noting that the woman was made of man, and as it were breathed out of his side. , Chava b Chava, Eve, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaiah to live, because she was the Mother of all living, God himself being the E●ymologist. , Chuts Lilis, that is to say, Adam, Eve, begonn Lilis, whereby the Jews would signify this much, that hereby they entreat God, that if the woman bring forth a Son, he would give him a Wife like unto Eve, not Lilis, might be a Helper, the last being refractory and disobedient. The name Lilis is found in the 34. Chapter of Esay, and is by some interpreted, a Screech-owl, a night bird, commonly accounted ominous, by others a Witch that changeth the favour of children in the Cradle: and so the Jews in my judgement understand it of some diabol call Ghost appearing in the shape of a woman, which was accustomed either to kill or carry away young Infants after their Circumcision on the eighth day. This Ghost or Spirit was named Lilis, from Lel, which in the Hebrew tongue signifies night. Concerning this matter we read a story in a Book called B●n Sirrah, not after the Edition of the learned Paulus Fagius, but after the Jews own impression. The copy that I have Printed at Constantinople is the same with that which Sebastian Munster makes mention of in the end of his Cosmography, and out of which he transcribed the Hebrew History of the Kingdom of Prester John, which is also printed in the end of that Copy, which I bought of a Jew inhabiting those parts, who had got it out of Munster's Library, for Munster was professor of the holy tongue in this City of Basile, where also he was buried. In this Book I say it is recorded, that when God had created Adam alone, and placed him in Paradise, he said, it was not good for Man to be alone, therefore out of the Earth he form a Woman like unto him, and called her Lilis. They presenly fell at odds, began to brawl and chide; the Woman saying to the Man, I will not be subject unto thee, and the Man replying, neither will I be a Vassal to thee, ●ut exercise dominion over thee, for thou ought to obey. She presently makes answer, we are both equal, thou art not better than I am, nor I better than thou, we were both fashioned out of the earth; and thus shall they continue in strife and variance. At last when Lilis perceius that there is no hopes of agreement, she pronounceth the name Schem hamphorasch (which is the holy name Jehovah, together with its secret and Cabalistical interpretation, against which Luther writ a Book) and instantly upon the pronunciation, flies into the air; then Adam said unto God, O Lord of the whole world, the woman which thou gavest me is flown away from me. Upon the hearing hereof, God sent three Angels after the woman, Senoi, Sansengi, and Sanmangeloph, bidding them tell the woman, that if she would return and be obedient unto her Husband, all should be well; if not, that every day an hundred of her children should give up the Ghost. These Angels having received this their commission, presently were upon the wing, and made after her, and overtook her upon a most tempestuous place of the Sea, even there where the Egyptians were afterwards drowned, proclaiming unto her the will of the Almighty: she refusing to return, the Angels threatened to stifle and drown her in the waters, unless she would obey and go back unto her Husband. Then began Lilis to pray and beseech them that they would let her pass, because she was created to this end, that she might torment and put to death little Infants the eight day after their nativity, if they were males, but upon the 20. if they were females. Which so soon as the Angels perceived, they attempt to force her to return to her Husband, which Lilis fearing, swore unto them that whensoever she should find the names or shape of these three Angels, either written or painted upon any scroll, parchment, or any such like matter, that then she had no power over Infants, and that she would not hurt them: furthermore she refused not to embrace ●he conduit on, that every day one hundred of her children should die the death: and so accordingly it fell out, for upon one day a whole Centenary of her offspring, or so many young Devils went unto their long home. And this is the cause that we imprint the names of these Angels upon certain sorowls of parchment & use to hang ●hem about the necks of our Infants, that Lilis beholding that which is written may remember her oath & not hurt them. Thus much we have transcribed out of Ben Sirrah. It may very well go for a truth, that they hang such scrolls about their children's necks, seeing they daily perform many a strange cure by the help of them. In what place soever any woman is brougbt to bed, we may find the forementioned picture, as also the names of those Angels, who are appointed for the safeguard of us mortals, written above the door of the same. But from whence had the learned Rabbins this their pleasant History? this quaere is answered in the book called Brand spigelium, Gen. 2. 22. in these words, The rib which the Lord had taken from man, he made it a woman, that she, as a rib taken from his side, should be liable to his service: hence the Rabbins comparing them words, God created man in his own image, in the image of God created he him, Gen. 1. 27. male and female, with those, It is not good that man should be alone, Gen. 2. 28 I will make him an help meet for himself, make a grand question, what became of that first woman, who was created at the same time that Adam was: and they salve it thus, the first woman of all, whose name was Lilis, being too highly conceited of her own worth, would not be obedient to her husband's command, because the earth was a common mother to them both; the Lord therefore divorced her from Adam, and gave unto him another, who was flesh of his flesh and bone of his bone, who might follow, obey and serve him as a member of his own body. So from Brand spigelium. So soon as this Witch or night hag is by these their exorcisms banished and expelled the room, and the pangs of child birth begin to se●se upon the woman, and the little infant ready to weep out a salutation to his fellow mortals, it is first of all provided, that a Christian midwife be not sent for, for this is most severely prohibited in their Law, unless in case of necessity, when the absence of a Jewish midwife must force a dispensation of the Statute, neither is this licenced unless the woman to be delivered be guarded about with a whole Troup of her own nation, for they greatly suspect the Chri●s; tian women, that they should either neglect their office, or else kill their children while they are a coming out of the womb. If the birth be fortunat●, so that a man child be born into the world, than nothing but the mounting echoes of joyful acclamations are heard in their habitations, the father of the child makes speed into the Market, there to buy fat Geese, crammed Capons, flesh and fish of all sorts, not omitting a cup of good liquor against the feast of the Circumcision, T●e Circum. which is to be celebrated the eighth day, accordingly as God By Moses enjoined them. In the mean time, the ten are called (for They must be neither more nor fewer) to the Circumcision of the Infant, who ought all to be above the age of thirteen years, and this number in their own language they term Minian. (a) The night following the woman's delivery, From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mana, whi●h signifies to nnmber. seven of them which were invited, and many times some others also come to visit the mother of the child, who have a great supper provided for Them, which ended, they roar and sing all the night over, play at Cards and Dice, and invent many unheard of fooleries. The men drink themselves blind, thinking by this means to solace the woman in child bed, and comfort her against that sorrow and grief, which might possess her at the Circumcision of the infant, as also lest some misfortune might happen unto her upon that night. This is the ordinary custom, but on the contrary, many of the learned and godly sort, pour out servant prayers, perlwade him that is to circumcise the infant to sobricty, that his hand may be steady, while he is a doing his office. 1. He that circumc●seth is called in the Hebrew Mohel; b 〈◊〉 a Cu●●er ●from● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●i●cum●●se. who ought to be a J●w. 2. A man, not a woman, 3. One well exercised in cutting, for otherwise the rich men among the Jews will not approve of him, using this Proverb, He shall not learn to cut another man's beard by shaving mine. Such an one as is not skilful in the art give money to the poorer sort of the Jews, that he may try his cunning by practising two or three times upon some of his children. A man may easily distinguish the Mohel, or him that c●rcumciseth from another by his long nails, pointed at the top. The knife where with they cut off the foreSkin, may be made of any thing which is apt to cut, as stone, glass or wood, but they commonly use knives made of iron, much like to Barber's Rasours. The rich ennammel their knives with gol●, and be●et them with Jewels. They are accustomed to wash their children before they circumcise them, and then to wrap them in their swaddling clouts, that they may be cleanly in the time of Circumcision; for otherwise it is not lawful to say any prayer for them. Hence if the child in the time of Circumcision, through the vehemency of grief and tears bewray himself, he who circumciseth will not play the Priest, and pray for him, until he be washed and swaddled up in other linen. The ordinary time appointed for the Circumcision of the child, is the eight day following the Nativity, reckoning from the very moment of his Nativity, and this computation commonly begins at the Sun rising, yet notwithstanding for the most part they cut away the foreskin while it is yet morning, and while the child is fasting, because such plenty of blood will not issue from the child then, as at other times. Upon the eighth day all things necessary for Circumcision are graced with an early preparation. First of all two chairs are brought into the room, or one at least, yet of such a latitude and bigness, that two may with ease sit in it, which is also adorned with Tapestry, and silken and velvet furniture, and that according to every persons ability. This is done either in the Synagogue, or common School, a The word Synagogue from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gather, because the Jews were there gathered together, to worship God. in Hebrew it was Called Beth hach reseth, the house of Assembly, the Synagegues were before Christ's time, Acts 15. 21. their Schools, were different from their Synagogues and accounted more holy, called Beth hamodrasch, the house of subtle exposition: men and women had divers Synagogues, one separated from the other with wire lattices. or in some private Conclave; if it be done in the Synagogue, then ought the Chair to be placed near unto the Ark, anciently styled the Ark of the Covenant, in which the book of the Law is kept; for such a place is holy in esteem. Then the Godfather of the child which is to be circumcised, draws near, and seats himself in the foresaid Chair: the Mohel, or he that is to circumcise the child being placed near unto him. After them follow other of the Jews, one of which with a loud voice gives warning that they should with all expedition bring the things requisite for the Circumcision of the infant: the SuMmons ended. some certain youths hasten to the place, one of them carrying a great Candlesticks In which are twelve wax lights burning, to represent the twelve Tribes of Israel; next in order unto these, come two other boys, carrying two Goblets full of Claret wine, another brings the knife wherewith the child is to be circumcised, another one Basin full of sand and a third another filled with the oil of Ba●some, in which are sleeped some Linen rags, which the Mohel applies to the sore of the newly circumcised infant. These drawing near the Mohel, cast themselves into a certain ring or circle, that they may better see and learn his cunning. These places the youths purchase with money: some others also there be, that flock thither with odours and sweet mea●s, made by the Art of the Apothecary, with strong and delicious wine, Caraways, Cinnamon and such like, that they may comfort and refresh the Father or Godfather, or any other of the assistants, so be it that any of them should fall into a swound by some conceived grief for the cutting off the foreskin. All things thus in a readiness, the Godfather of the child placeth himself in one of the forementioned chairs, or if there be but one, in the one part thereof; opposite to him sits the Mohel, and sings that Song registered in the second book of Moses, which the Israelites sung, when they had passed through the Red sea, with many more oF The same sort, than the women bring the infant to the gate, when the whole Congregation rising up, the Godfather goes and takes the child from them, sitting down with him in his seat again, & saying, BarUch habba, that is, Blessed is he that cometh: this word habha hath in it somewhat Cabalistical, the Letters whereof He, Beth, Aleph, in numeration make eight, so that the mystery must be this, Blessed is he that comes the eight day to be cirrcumcised. They have also a certain abbreviation or word, every Letter of which notes another word, which is this, Hinne ba Eliahu, Behold Elijah cometh, who is called the Angel of the Covenant, which thing the Jews conceiting are of opinion, that Elias comes with the Child, & seats himself in the empty Chair, to see whether they rightly observe and keep the covenant of Circumcision as it is written, The Messenger of the Covenant, whom you seek, behold he shall come saith the Lord of Hosts; forwhen at a certain time the children of Israel were prohibited to make their sons Jews, or to cutaway the foresk in of their flesh; then Elijah the Prophet plunged in sorrow, hid himself in a certain Cave, where he purposed to end his days: Then the Lord spoke unto him, and said, What dost thou here Elijah? who answered, I have been very zealous for the Lord of Hosts, for the children of Israel have forsaken thy Covenant, that is, the Covenant of Circumcision: Then God promised Elijah, that he should always be present from thenceforth at the Circumcision of every male, that he might know that the children of Israel would no more forsake the Covenant, but perform it according to every circumstance thereof, as it is written: The Angel of the Covenant shall come. So soon as Elias his chair is brought into the room, then are they bound to say in express terms, This seat is provided for Elias, the Prophet. For if this be not repeated, he comes not to the circumcision. Peradventure through age his ears are become dull of hearing, and therefore he that invites him must stretch his voice to a higher note then ordinary. Moreover, that Elias may tarry till the circumcision be totally finished they leave the chair in the same place, for the space of three whole day's. Upon a time a certain rich Jew of Reginoburgum or Queenborough, would have a young Infant of his circumcised, who chose Rabbi Juda Chasidi, which for his truly religious life was called Rabbi Juda the holy, for a Godfather; who while the child was brought in to be circumcised, and the whole congregation stood up and cried Baruch habha, held his peace, and did not rise at all. He being questioned concerning this his carriage, answered, I perceived that Elias came not, and sat in the seat with me; from whence I collect, that this child will never make a good man: and because I see a certain man sitting in the window with a long white beard, go and ask of him whether the words that I speak be true or not, he will answer you. Well, when they had thus done, the man replied, Be ause Elias soresaw that this child would forsake the faith of the Jews and turn Christian, therefore he would not be present ate the circumcision. And truly so it came to pass, for the child coming to riper years, was converted to Christianity. When therefore the Godfather hath the child lying in his bosom, than the Mohel looseth his swaddling, takes hold of his yard, laying hands upon the former part thereof by the foreskin, thrusts down the gland thereof, which done, he rubs the foreskin, that by mortifying of it the child may be less sensible of the cutting: then taking the knife prepared for circumcision out of the boy's hand that carried it, he begins to sing with shrill voice, Blessed be thou, O God our Lord, King of the World, who hast sanctified us by thy Commandments, and given to us the Covenant of circumcision. In the mean time, whiles he is thus a discanting he cuts away so much of the foreskin that the top of the yard may be seen bare and naked, which he throws in haste into the Basin filled with sand, restoring the knife to him from whom he took it, and takes one of the Cups full of red Wine, out of which he sucks so much as he can hold in his mouth, which he presently spnes out again upon the Infant to wash away the blood, and also some in his face, if he perceive him to faint: instantly upon this he takes the child's yard in his mouth, and sucks as much blood out of it as he can possible, to the end that it may sooner leave bleeding, which blood he casts out again, either into one of the bowls of red Wine, or into the basin of Sand. This he doth three times at the least, which the Hebrews call mezizah, which Moses commanded not, but was instituted by the Rabbins and wise men among the Jews, as it seemed good unto them. After that the flux of blood be somewhat appeased, than the Mohel with his nails, which upon either Thumb are very sharp, tares asunder the mangled skin of the child's yard, forcing it so far backward, that the head of the yard may wholly appear, which renting asunder they call priah: by this taring of the foreskin the poor Infant suffers greater pain and grief than he did by the former cutting. This done, the Mohel takes the linen rags, which one of the boys kept steeped in a basin of Oil, applies them to the child's yard, and binds them about three or four times, then taking the Infant, folds him up in his swaddling clothes. The whole being thus finished, the Father of the child saith, Blessed be thou, O God, our Lord, King of the world, who haste sanctisied us by thy Commandments, and hast commanded us to fulfil the Covenant made with Abraham our Father. Then shall the whole Congregation make answer, and say: As happy an entrance shall this little Infant have into the possession of Moses his Law, in●o Marriage and the practice of good works, as he hath had into the covenant of Abraham our Father. Then the Mohel shall wash his unclean mouth, and h●s hands also until they be white and clean; the Godfather of the child rises up with him, placeth himself directly opposite to the Mohel, who takes one of the bowls full of red wine, and saith a certain Prayer over it: then he prays also over the Infant and says: O God which art our God, the God of our Fathers, strengthen and keep this Infant, to the comfort of his Parents; and make that his name may be called (for at this instant he names the child calling him Isaac) Isaac, which was the Son of Abraham: let his Father rejoice because he came out of his loins: let his Mother rejoice in the fruit of her womb, Prov. 23, 25. as it is written: Thy father and thy Mother shall be glad, and she that bore thee shall rejoice: God saith also by the mouth of his Prophet, and when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Ezek. 16. 6. live; yea, I said unto thee, when thou wast in thy blood, live. At those words the Mohel dips his finger into one of the Cups full of Wine, into that, I mean, into which he had vented the blood which he sucked out of the child's yard, and anoints the lips of the child three times therewith, hoping that according to the forementioned saying of the Prophet, his days shall be more than they should have been otherwise, and that he shall live in the blood of his circumcision. David also saith, Psal. 105. 5. Remember the marvellous works that he hath done: his wonders, and the judgement of his mouth. Then he proceeds to pray unto God, that he would defend them that are present, as being such men who would eftsoons confirm his covenant by the fulfilling of it. Furthermore, that he would vouchsafe to grant a long life to the Father and Mother of the child; and also to bestow a blessing on the Babe. His Orisons ended, he reatcheth the Cup, which he had formerly sanctified to every one of the young men, and invites them to drink thereof. To conclude, all they return with the Child, who is now made a Jew, unto his Father's house, restoring him into the arms of the Mother. And here is the upshot of the whole matter. Some of the learned and religious Jews hearing the Infant cry out, by reason of the pains suffered by him in the cime of circumcision, comfort themselves with that sentence which is extant in the second book of Moses: I have also heard the groaning of the children of Israel, Exod. 6. 5. whom the Egyptians keep in bondage, and I have remembered my covenant. When the Mohel makes his last prayer, than he stands near unto the Ark of the Covenant, together with the Godfather of the child, because that is a holy place. And thus much the Learned among the Hebrews have collected from the Hebrew word Milah which signifies circumcision. This word hath four letters, every one of which are the Index of a several word: Mohel Jered liphne hattibha; that is, he that circumciseth shall seat himself near unto the Ark of the Covenant: or Maleach Joschebh liphne Haaron; that is, the Angel stands before the Gate: to wit, Elias the Angel of the Covenant standing before the Ark, sends up his prayers together with ours into the ears of the Almighty. Some of the upright Jews take the little Infant, and both before and after his circumcision lay him upon the bolster or cushion of Elias, that he may touch him. That they accomplish the Priah, or denudation of the forepart of the Infant's yard with so sharp nails, they say that they are moved hereunto by that saying in the Book of Joshua: Take unto thee sharp knives, Josh. 5. (for so it is to be translated, not, knives of stone) and circumcise the children of Israel the second time. Upon these words the Wisemen among the Jews conclude, that those words, the second time, aught to be understood of the priah, which is not other but a second circumcision. Hence issueth a most copious question, Why they which were born in the Desert were not circumcised for the space of forty years together? the answer is, that this came not to pass by reason of the stiff necked malignity, and hard hearted insolence of their Ancestors, for they were men of circumcised hearts: but because blustering Boreas had not blown in that Desert, within the compass of forty years, whose healthful blasts conduce so much to the letting of blood, that any wound, this not travising the terrestrial Globe, is accounted perilous, Hereupon they have this medicinal Canon. In a cloudy day, or in that day in which the East-wind blows, Circumcision must not be administered, nor any vein opened. Here it may be objected, Tract. Gittin. cap. 3: the Northern wind doth not always blow, and yet circumcision is daily to be exercised. This objection is answered in the Talmud, that four winds blow every day, and that the Northern wind is mixed with every one in particular, and for the most part obtains the predominance; and for this very reason circumcision may be daily practised. That this wind was hushed and still while the Israelites were in the Desert, the very nature thereof, which is to free the air from clouds, and to be the author of fair weather, is an invincible Argument, as it is written; The wind passeth and purgeth it, from the North shall come gold: that is to say, with whose calm clearness, the purity of the most refined gold cannot manage a comparison. If then this wind should have blown in the Desert, it had driven away and dissolved the pillar of fire which always accompanied the people of Israel, which had been to their great damage. Here it is not lawful for me to expose to the vulgar eye any more of these their quirks. If any one be ravished with a desire of a further inquiry, let him read Rabbi David Kimchi upon the forecited place of Joshuah, and the Talmud in the book of affinity, Tract. leb. hammos cap. 8 and that Chapter which begins Haarel, where most accurate disputes, exhausted out of the very abyss of wisdom, shall present themselves unto his view, concerning the cause why circumcision was omitted in the Desert. To proceed▪ the casting of the foreskin into the sand, signifies that their seed shall be like the sand upon the sea shore for multitude, as it is written: Gen. 32. 11. I will make they Seed like the sand of the Sea: Gen 28. 14 and again, Thy Seed shall be as the dust of the earth. Secondly, Glossa Tamud. 16. they use this Ceremony in remembrance of Balaam, who when he saw that all the sand in the Desert was full of the foreskins of the Children of Israel, he presently cried out, Who can number the dust of Jacob? as if he had said, who can stand before the holiness and worth of this people, all the males whereof, not one excepted▪ being circumcised, bury their foreskins in such a sandy Sepulchre? with what a forefront shall I curse such an holy N●tion? Thirdly, it signifies that the Old Serpent which seduced the first Adam in Paradise, shall be fed with this fore skin; for his bread is the dust of the earth▪ as it is written: Gen. 3. R Ab●aha● in lib. Z●●r h●mor in par ascha kit●zek super 23. cap. Dear. Isa 6●. 25. Prov. 25. 21. Thou shalt eat the dust of the earth. Now seeing the Serpent is as yet man's daily enemy, and hath an incessant & greedy desire to satiate his gluttonous paunch with his soul and body: thence it comes to pass, that these Saintlike Jews feed their enemy, the Serpent, according to God's common, dwith the foresaid fore skin as it is written: If thine enemy hunger, give him meat. This bit is so hard of digestion, that it so debilitates and weakens the natural strength of the Serpent, that he cannot again ●educe man, as once he did. If an Insant be sickly, they do not circumcise him upon the eighth day, but defer it until the time of his recovery. If any Infant die before the eighth day be come, than he is cicumcised in the Churchyard, over his grave, yet so that no Prayers be said for him. It is circumcised to this end, that God being entreated would be merciful unto him, and together with others raise him up at the last day. In some places it is not lawful for any one, the Godfather only excepted, to sit while the child was a circumcising, because it is written: 2. Kings 23. 3. That all the People stood to the Covenant. That for a conclusion of all the Mo●el is bound to give a blessing upon the Covenant of circumcision, holding the circumcision knise in his hand, the wise men amongst the Jews demonstrate from that Scriptnre, Psal. 149. 6. Let the praises of God be in their mouth, and a two edged sword in their hands: Thus the fi●st Act in the Synagogue is finished; now follows the second, which is performed after the child's return to his Father's house. In the mean time that they are busied in the Synagogue, the Cooks are with much diligence conversant about their Kitchen affairs; the Table is spread, and great provision is made, to which (as hath been formerly recorded) only ten men are invited, two of which must be a couple of learned Rabbins, who rabble out a long Grace, and make a kind of a Sermon, to which the hearers giving but lean attention, in the mean time carouse whole Gob●ets of wine one to another. It was my chance once to be invited to one of these their feasts, commonly celebrated after the administration of the circumcision, at which time one of the Rabbins took for his Text those words of Soloman, Wisdom is a tree of life to them that lay hold on it: Concerning his Sermon, I can with out a lie affirm, that I never heard ●uch a dry and ridiculous piece of stuff in all my life. That they ought to provide such a sumptuous and costly banquet, they prove out of the Hebrew word Milah, which signifying circumcision, the le●ters thereof according to the Kabala, note ou● unto us these four ensuing words, Mischteh laasch l●col hakkervim, which are by interpretation, Let him provide a banquet for all them that are invited: hence they conclude the the preparation of this Feast to be legitimate. That it is to be celebrated the eight day, they prove with greater subtlety, and art of the history of Abraham and Isaac, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is registered Gen. 21. 8. in these words; And when the child grew and was weaned, Abraham made a great feast in that day in which Isaac was weaned. Bejom higgamiel, eth litzchak. in the day wherein Isaac was weaned. Upon which words they have this Cabalistical interpretation, Rabbi Bechai, upon the place. saying, thou dost not rend Higgamel (whose Letters are He, Gimel, Man, Lamed) but Bejom hagmal, where He and Gimel note not any word, but are only Letters of numeration, making eight; the word Malipiero is rendered in the Teutonick, Ere hat besch nitten, he circumcised, therefore according to the Exposition (rather indeed the perversion) of the Rabbins, the sense must be this, Abraham made a great feast upon the eighth day, in which his son Isaac was circumcised, and the child did grow and was weaned: this custom then, that a good banquet should be prepared, and the learned Rabbins and other upright men among the Jews should sit as guests, is very commendable; for David makes mention of it in his fiftieth Psalm, and fifth verse, saying, Gather my Saints together unto me, those that have made a Covenant with me, with sacrifice, that is, the Covenant of Circumcision. Instead of a sacrifice than they make this feast, seeing they may not sacrifice in the Land of their Captivity, for which they often breathe out the doleful accents of grief and sorrow. The Mahel, or he that did circumcise the child, is tied to abide some certain days with the mother thereof, and to take care that the blood do not burst out the second time: the mother remains in childbed for the space of seven whole weeks, whether the bring forth a male or a female, her husband throughout all that time must abstain, and not approach so near as to touch her, but it is a point of Religion to eat with her, which he also doth when she is in her monthly flowers, of which more hereafter. After this manner the children of Israel are made Jews by fulfilling the Covenant of Circumcision. If the woman bringforth a daughter, her nativity is nothing at all set by, yea so little indeed, that I could not find any thing concerning this matter recorded in their books, except that which Ferdinandus Hessus, who a few years ago turned to the Christian faith, in which God long preserve him, revealed unto me, to wit, that when the new born female babe is six days old, some certain number of young girls seat themselves round about the Cradle, in which the infant lies wrapped in fine linen & swaddling clouts, embroidered with silver, who heave the Infant together with the cradle, many times aloft into the air, and at length name the child, she that stands at the head of the Cradle being the Godmother; which things thus finished, they sit them down with other Damsels to a banquet prepared for them, passing away the time in eating and drinking, and other merriments. Although it is commanded in the Law of Moses, Levit. 12. that if a woman have brought forth a manchild, she should for the first seven days be accounted polluted and unclean, and after that should keep at home for thirty three days, which added to the former, make forty or seven weeks, to fulfil the days of her Purification; and also when she hath brought out a woman-child, then shall she be unclean two weeks, and she shall continue in the blood of her Purification threescore and six days, yet notwithstanding it is a custom among the Jews now living, that the woman hides herself for the space of seven weeks, whether she bring forth a man or woman-child, opposing a certain Sect which at this day flourisheth in Turkey, Poland and Russia: this Sect is styled by the name of Koraim, they keep the Law according to the Letter, rejecting the institutions and expositions of the Rabbins, of which we shall speak more hereafter, and therefore lest the Jews here amongst us, should be thought to think the same things, they allot only forty day's residence at home for a woman that hath brought forth, whether it be male or female. When the forty days appointed for the Purification are fully gone and passed, How the wom●n w●sh themselves the days of 〈◊〉 Purifi●●d ●on ended. than they are compelled to purge and wash themselves with cold water before that they can sleep with their husbands, or have any communion with them; which done, they put on white and pure garments, and there associate themselves unto their husbands: they wash themselves in common water exposed to the public view of their whole Nation, or if they cannot come by any such, than they wash themselves in certain cisterns, or wells, which they have in their houses, Courts, or Orchards, made for the same●purpose; these aught to be of such a depth, that they may take the women descending into them up unto the neck; if the clay in the bottom offend them, than they put a broad stone under the soles of their feet, or some such thing, that their feet may stand in clean water, and that the same water flowing and running betwixt toe and toe may come unto every part of the same; for if never so little remain untouched by the water, or that the water cannot come to it, than the whole washing stands in no stead; for this very cause before they enter the Bath, they dishevel their hair, lay aside their head bands, chains, and bracelets, and all the ornaments of the neck, they draw off their rings, pick their teeth, and that with so great art, that they leave nothing, which may yield the least suspicion of uncleanness. What more? not an hair breadth of their body but must be unmasked; sometimes they are compelled to dive so deep, that not so much as one hair doth appear above the water, to this end they stretch out their arms and fingers. They are also bound to open their eye lids and mouth for some small space, and so to bend themselves that their paps hanging down in a perpendicular manner may not touch their body, that by this means the water may come unto every part, and so enrich the whole body with an exact cleanness; if in the mean time she fall into a swound, it is not lawful to touch her with unwashed hands, for this would make her bathing void, and of no effect. Furthermore it is required, that some man or women should always be present while she washeth herself, but a woman especially, or a girl which hath outstripped the age of twelve years by one day, but if such cannot be at hand, the Goodman may serve the turn, may see and witness, that she washeth herself according as she ought. It is dangerous in their account to send for a Christian woman, for in such an one they dare not put confidence. Though it be winter time, yet ought these washings to be performed in cold water, yea though it be hard frost, yet if in any place they can claim custom, it may be lawful for them to intermingle cold water and hot, or if there be any hot baths (as there is in many Countries) into these the women may lawfully enter, and wash themselves. Who desires to know any more concerning this matter, let him peruse a certain little book written in the German tongue and Hebrew Character, called Franwen Buchlein, or the book of women, which because it contains a brief description of their conditions, his palate may there find wished content, and a plenary satisfaction. In the next place we are opportunely invited to look into the manner how the first born is redeemed out of the hand of the Priest. Of the redemption of the first born. That son which the mother in time passed brought forth according to Moses Law, was holy unto the Lord, and aught to be redeemed from the hand of the Priest, as it is written, Whatsoever openeth the Matrix is mine, Exod. 34. 19 20. all the first born of thy sons thou shalt redeem, and in imitation of their ancestors, the Jews do redeem their first born, the manner of the redemption followeth. The one and thirtieth day following the Nativity of the child, his father sends for the Cohen, a There were ranks or degrees of Ministers about the Temple, Priests Levites, Nethinims. The name of Priest in general, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cohen, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel to minister in holy things. The succession of Priests, was contained in Aaron and his posterity, the high Priesthood was tied to the line of the eldest son, the rest were Priests of the second order, they and the high Priest differed, fi●st in their Consecration, the High Priest was anointed, the other only sprinkled with oil mixed with the blood of the Sacrifice. 2. In their garments, Exod. 28. 3. In their marriage, the High Priest might not marry a widow, or a divorced woman, but a virgin, Levit. 21. the other Priest's might. 2. they differed in their office. First, the High Priest only, and that once a year entered into the Holy of holies, Exod. 16. Secondly, he might not mourn for his nearest a kin, Levit. 21. the others might. The Levites office was to pitch, take down, bear up and down the Tabernacle, and the vessels thereof. The Gershonites charge was to carry the Cover and hangings of the Tabernacle. The chief things within the Sanctuary were committed to the Cohathites, the wood-work and the rest of the instruments to the Merarites: after the Temple was built, they were divided into singers and Porters, both into 24. orders, they had their initiation at a month old, Numb. 3. their consecration at 25. years old, Numb 8. 3. Their ministration at 30 years. The Nethinims were hewers of wood, and drawers of water for the House of God, Gibeonites they were, called Nethinims from Nathan to give, because they were given to the Service of the Temple, Goodwin. or Priest, as also many other good friends to accompany him, before whom he sets the Infant upon a Table, and lays down beside him a certain sum of money, or so much goods as can equalise it in value, which is the quantity of two Florins of Gold: then he saith unto the Priest, my wife hath brought forth her first begotten son, and the Law requires▪ that I should present him unto thee: then the Cohen or Priest answering saith, Dost thou give this thy son, and leave him unto me? To whom the Father shall reply, yes: upon this, the Priest asks his Mother whether she ever had a child before that time, Numb. 18▪ 16 or if at any time she proved abortive, if the mother say no, than the Priest questions the Father, which of the two be dearer unto him▪ his first born, or his money: then the Father answers, that he esteems his firstborn babe above all riches in the world; then the Priest taking the money, and laying it upon the Infant's head, saith; this is thy first begotten son, whom the Lord would have redeemed, as it is written, And those that are to be redeemed from a month old, thou shalt redeem according to thy estimation for the money of five shekels, after the shekel a The coins in use among the Jews, were either Silver coins or gold coins. Their silver coins were these, their first and greatest was shekel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to poi●e or weigh, which was twofold, Regius Siclus, or the King's shekel of com●mon use in buying and selling, it valued of our money, one shilling three pence. 2. The shekel of the Sanctuary, which doubled the former, and was in value two Shillings six pence, on the one side of it was stamped the pot of Manna, or A●rons Censer, as others, with this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shekel of Israel, on the other side Aaron's Rod hudding, with this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City Jerusalem: See A●sted in Praecog. Theol. and Mr. Goodwin, pag, 327. Their second Coin was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zuz, the fourth part of a shekel, which was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in value seven pence halfpenny, zuz is derivid from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zuz to move, for money is the primum mobile of man's appetite, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceseph from Casaph, to breath, to be intent on any thing. Money is the desire of every one, and as Hesiod saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the life of mortals. Their third kinds of Coin wert first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gerah, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscere, to mingle, being the cause of commerce, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agorah, from Agar to gather together, for the same reason: and lastly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kesi●a, which signifieth a lamb, a piece of money which had a lamb stamped on the one side of it, so Gen. 33. 9 Jacob bought a piece of grown for an hundred lambs, that is, for an hundred pieces of money. These three Coins are in value of our Coin one●penny half penny, twenty went to a shekel. Their gold Coins were, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zahab, a shekel of gold, in our money fifteen shillings. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ada●kon, also called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in value also fifteen Shillings, this was Persian Coin. Their sums hence arising were two. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maneh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pound of gold, 75 pound of money 7 l. 10 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicar, a talon, in Gold 4500 pound, in money, 375 pound. of the Sanctuary, which is twenty gerahs. Then turning himself unto the child, he saith, when thou wast in the womb of thy mother, thou wast then in the power of thy heavenly Father, and they earthly Parents, but now thou art in my hand and power who am the Priest, thy father and mother desire to redeem thee, because thou art the first begotten, and holy unto the Lord, as it is written, Sanctify unto me all the firstborn among the children of Israel, that first openeth the womb, as well of man as of beast, for it is mine. Now this money shall serve in thy stead, and be thy redemption, seeing thou art the firstborn, and this shall be given unto the Priest. If I have redeemed thee as I ought, then shalt thou ' be redeemed; if I have failed in the performance of my office, notwithstanding thou being redeemed according to the Law, and after the manner of the Jews, shalt grow up in the fear of God, to Matrimony and the practice of good works, Amen. If the father chance to die before the one and thirtieth day after, the child's Nativity be fully come, than the mother is not bound to redeem her child, and therefore she puts a scroll or pla●e of gold about his neck, in which it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the firstborn son, but not redeemed, the son himself being bound to redeem himself out of the hands of the Priest, when he shall come to full age. Before I conclude this Chapter, I will relate a certain History, which is recorded in the Gemurah or Talmud, concerning a certain stranger or proselyte, a Pioselyte was he, who forsaking Gentilism, turned to the Jewish Religion, called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ge● a stranger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gu● to wander, of these were two sorts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytus foe●eris a proselyte of t●e Covenant, he was tied to Circumcision, and the whole Law of Moses, as R. Sal. Deut. 2. 3. 14. who names him there a proselyte of Justice, to whose adoption three things were necessary. 1. Circumcision 2. Purification by water. 3. The blood of the oblation. The second sort was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytus portae, a proselyte of the gate●, Deut. 14 21. he was not circumcised, nor tied to the observation of Moses his Law, but only to keep Noah's seven Commendements, which are these, 1. Judgements for malefactors 2 Blessing the name of G●d 3. To fly idolatry. 4 Robbery. 5. Bloodshed. 6. Eating any member of a beast taken from it alive. 7. Not uncover one's nakedness, Shindler in Pent●g lot. 1530. who by a miraculous kind of Circumcision obtained an inheritance in the other World, and departed this a good Jew. A certain King of Rome (as we read in tract. de idolatria, c. 1.) was sometimes an heavy friend unto the Jews, and desiring utterly to put out their name from under heaven, and to banish them his Kingdom, he calls his counsel, and thus bespeaks them: suppose a man, ●aith he, hath an old ulcer in his body, in which the ●lesh doth putrify, whether will he choose to cut away the rotten flesh to regain his health, or suffer it to remain there still, to his perpetual grief and torment? These things spoke the King against the jews, who had for long time sojourned in his Kingdom; and grievously molested his Subjects. One of the Council, by name Ketijah, hearing the King's words, and perceiving whether they tended, made answer, Adoni, which is to say, my Lord, thou art not able to destroy or banish the Jews, for of them it is written, * Zach. 2. 6. Ho, ho, come forth, and fly from the Land of the North, saith the Lord; for I have spread you abroad as the four winds of the heaven, saith the Lord, that is, the world may even as possibly subsist, and be without winds, as without the Jews; wherefore thou canst not banish the Jews out of thy Realm, and if thou couldst prevail so much, as to bring it to pass, the common voice of the whole world would proclaim thee being brought to extreme poverty▪ for a tyrannical King. Upon these words, the King answered, thou hast said that which is right, and now seeing it is enacted, that whosoever overcomes the King in his answer, shall be buried quick in a heap of sand, that there he may be choakeda and perish; thou who hast put me to a non plus (which is a scandal to my person) and set at naught and vilified my Kingdom, shall taste of the appointed punishment. When he was carried away to the place of execution, there was a certain Matron seen in Rome of an excellent portraiture, crying out, Woe unto that ship which is about to strike sail, the Custom unpayed, by which words the Matron intimated thus much, that Ketijah, who was ready to suffer death in the Jews cause, and so consequently to obtain eternal life in another world, had not as yet paid his toll money, that is, was not made a Jew by Circumcision. Upon the instant of this vociferation, some say that he snatched a knife, and cut off his own foreskin; others, that he burning with too ardent zeal, catched hold of his foreskin, bit it off with his teeth, and then with a loud voice said, I have now at last paid my Custom: when they would not give him any respite, but burn him in all haste, he cried the second time, saying, that he bequeathed all his goods and possessions to that most learned man Rabbi Akibah, as to his lawful heir, whereupon this voice was heard from heaven, Ketijah, thou son of Schalom, eternal life is provided for thee. From hence every one may learn, what a precious thing Circumcision is, and what a good deed it is for any one to legasie all his goods unto a Jew: truly, there is nothing lost, where a man for an hundred crowns may gain a thousand. In the same Chapter of the Talmud, the same men boast how Caesar Antoninus caused himself to be circumcised, Ab●odach za●ah. how he departed this life a Jew indeed, and how that happened unto him, which is here related. Not far from the Emperor's Palace dwelled a certain famous and most expert rabbin, from whose houses to the Emperor's porch came a certain hidden passage under the earth, by the benefit of which they oftentimes had private conference. Upon this occasion, a great desire to be instructed in the Law, and Religion of the ●ews invaded the mind of the Emperor, and for this cause, every day once he repaired to the rabbin, and heard the Law at his mouth, and because he would not go unto the jew without attendance, yet also would not in the mean time be disclosed, he always chose two for his companions, whereof one he stabbed with his dagger at the the entrance into the Rabbins house, the other he made to drink of the same cup at his return to his own palace, giving also in charge to the rabbin, that he should have no man in his company, when he (the Emperor) came to visit him. When therefore Caesar on a certain time had found together with the Jew, a stranger, whose name was Rabbi Chanina Bar Chamma, which rabbin was an holy man, and one of their prime ones, he was so enraged, that he burst out into this interrogation: Did not I say unto thee, look that thou have none in thy company when I shall come unto thee? To whom the rabbin replied, My Lord and Emperor, this is not a man, but a good spirit, if he be a spirit saith Caesar, let him go and signify so much to my servant, who lies and takes his rest without before the gate (speaking of the servant which he had killed with his ow● hands) that he make haste to come unto me: when Rabbi Chanina perceived the Emperor's servant to be dead then he began to fear & be afraid, not knowing how to shape an answer, a● also thinking it very behooveful, that Caesar should not be found guilty of the murder; in these melancholy dumps he fell upon his knees, and with the importunity of prayer, becomes so wearisome unto God, that the Emperor's servant was restored to life, which thing the Emperor having taken notice of such an excessive admiration at the Religious piety of the Jewish Nation, possessed his soul that from thenceforth he became a Serving man at his Pedagogues Table. Yea moreover, when the rabbin at night would please to visit his Couch, the Emperor bowing himself at his bed side, became his Footstool, that his Master the rabbin might with more facility stretch his limbs upon his bed of Down, the rabbin indeed in many kinds, strove to repel the tendered service, but all in vain, for the Emperor did not only perform these earth kissing Congees with an humility of mind, floating in the lowest ebb, but also wished it might be his happiness to be his footstool in another world. At length the Jews had an ocular demonstration that this Emperor before he entered the tiring room of the grave, did receive the sign of circumcision, professed himself a Jew, and died in this profession. Many examples of the same sort are every where obvious in the writings of the Jews, declaring that many Christians both of high and low degree turning Apostates to Christianity, have embraced Judaisme, and so have obtained the salvation of their souls, if we may believe it. But in the last place, what was the Prophet's censure of these circumcised Saints? and in what esteem had they their persons? Jerem. All the Gentiles are circumcised, and all the house of Israel circumcised in heart. Moses. Deut. 16. Circumcise the foreskin of your heart, and be no more stisf necked. Jerem. jer. 6. 10. To whom shall I speak and give warning that they may hear? behold, their ear is uncircumcised, and they cannot hearken, behold the Word of the Lord is unto them a reproach, they have no delight in it. Stephen, Act. 7. 52. a Christian. Ye stiff necked and uncircumcised in heart and ears, ye do always resist the holy Ghost: as your Fathers did, so do ye. Paul the Apostle. Rome 2. 28, 29 He is not a Jew that is one outwardly, neither is that circumoision which is outward in the flesh: but he is a Jew that is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God How then are all the first born of Christians, yea, all faithful Christians redeemed? S. Peter answers, Ye were not redeemed with silver and gold from your vain conversation, 1 Pet. 1. 18. 19 received by tradition from your Fathers, but with the precious bleud of Christ, as a Lamb without blemish and Without spot. S. Paul teacheth us by whom we have redemption, Col. 1. 14. Even by hi● blood, that is, the remission of our sins. But what doth circumcision hurt the Christians? S. Paul answers: If the uncircumcision keep the righteousness of the Law, shall not his his uncircumcision be accounted for circumcision? and shall not uncircumcision, which is by nature▪ if it fulfil the Law, judge thee, who by the Letter and circumcision art a transgressor of the Law? CHAP. III. showing how the Jews instruct their children in the fear of God. WHen any one of the Jewish women giveth suck, than she ought to eat good and wholesome meats, and such as are easy of digestion, to this end, that the Infant may find and suck from the teats good milk, by which his heart and stomach may not be troubled with obstructions, but sustained and nourished, whereby he may sooner come to maturity, and may more easily obtain virtue, manners, wisdom and understanding. The Chachamim, (a) which are the most profound W●●ters among the Jews, Wise men. have with great diligence reiterated their commands, that the Mother should have a special care, that the Infants be not at any time destitute of good meat and drink, thinking (and not without reason) this to be a matter of the greatest moment, thence foreseeing, that they quickly coming to their growth, may prove men of courage, and such as are able to do God good service, as it is written: The Lord shall, establish, thou, an holy People unto himself, Deut▪ 28. 9 as he hath sworn unto thee, if thou wilt keep the Commandments of the Lord thy God, and walk in his ways. Of what nature are his ways? God with a plentiful hand gives unto all his creatures their meat in due season. Therefore the mother no way permitting than her children should suffer for want of food, but nourishing them unto fatiety, walks in the ways of the Lord: whereby it comes to pass that. she may trace the path leading to life everlasting. And for this cause God gave unto her, not one, but two paps, that the sucking child might at all times have milk enough. The wise Scribes among the Jews in their Gemara, propose this question: why David the King, Tract. Berach de benedictionibus. when he praised God, did not forget to make mention of babes and sucklings? Rabbi Abba saith, that these aught also to sing praise, because God hath placed the woman's paps above the heart, that the Infant by sucking, may attain to a ripe understanding, as it were sucking the milk out of the heart of his Mother, from which fountain flows the excellency of his intellect. Rabbi ehuda that the paps of women were placed in that part of the body, that the child might not see his Mother's privity. Rabbi Mattana affirms them there to be seated, as in a most pure place: God then having such a tender eye and care over little Infants, how much more exceeding aught that of the Mother to be in the nourishing of them? ye, which is more, God many times makes a Metamorphosis in nature, before that the little ones shall perish for want of food. It is recorded in the Gemara, that upon a time the Wife of a certain poor man departed this life, 〈◊〉 de Sab●●ho. and left behind her a little sucking Infant; the good man being so poor that his means would not stretch to the hiring of a Nurse; God so changed his natural constitution, that his paps became full of milk, whence the Infant's life was preserved, many honest m●●seeing it, an● bearing witness to the truth thereof. We read a story of the same stamp in Medrasch or a certain little book of Sermons, that when Pharaoh King of Egypt had commanded that all the male children of Israel should be cast into the River, the Hebrew women ran into the open fields, and there brought forth their young ones; if they were males, the earh like an indulgent mother, received them into her bosom; which done, God created for the use of every one of them two stones, out of the one of which they might suck milk, out of the other honey: and thus they were preserved under the earth until they came to ripeness of years, and were grown manlike, at what time every one returned unto his mother. In the same place it is read that good Mordecai sucked the teats of Esther, which was the cause, that she being Queen heaped so many good turns upon him, that from a poor man he rose to a great Potentate. What Mother then can endure that her child should be deprived of daily food? The Moralists wanting of modesty, and every other particular virtue, say, that the case stands with the good Wife of the house, as it doth with a Viceroy set over some certain Kingdom and Inhabitants thereof. He so proving faithful to his Soveraigd, and using the Subjects well, makes the Kingdom to grow better, and the revenues to increase, purchaseth unto himself a plentiful reward; that at haft, by the accumulation of honours, he is heaved up to some honourable title, and is capped for a great Lord. But if the contrary be by him put in execution, he is not only cashiered of his reward, but the clouds of imperial discontent cast a horrid lour upon his house, and the Gallow tree must be his lives last period. So the good wife of the house like a Viceroy, is placed over her children; if she have an incessant care that they be provided with meat and drink sufficient, then shall the Infant's hearts be enlarged for the entertainment of a polite behaviour, and the practice of good works; she also shall have a reward both in this life and that which is to come, having a place allotted her together with the just in that Garden of pleasures, Paradise. But if she feed her children with gross meats, such as may make a chained enclosure of their hearts, than God shall cut her off, and cast her headlong into the infernal pit. The Mother must not too often bear that part of her breast which is next unto her heart, lest hereby the milk becoming immoderately cold, should afterwards be the occasion of some maladies to the sucking Infant, and hinder his growth. Moreover, she must have a special care that she fast not two long in a morning, but early take some warm broth, which turned into good nourishment, may also become the child's sustenance; she must not suffer her children to go naked at any time, not upon the day, lest the Sun, nor upon the night, lest the Moon should hurt them, Psal. 121 6. as it is written: The sun shall not hurt thee by day, nor the Moon by night. She must not suffer any to carry them to bed naked, or that they themselves should approach their couch being thus unvailed. Moreover, it is not lawful for them to rise out of their bed naked, but a most diligent care is had that their shirts be put on and off at their lying down and rising up, that they may early be accustomed to a reverend bashfulness in the eyes of the Almighty, and speedily be rapt into this contemplation, that the whole earth is full of the Majesty of God's glory, and that in his sight the darkness is like the light itself: for the same reason they are always to go with their heads covered, because the Divine Majesty doth always hover over them, their wise men bearing witness If any chance to go without his honnet, he practiseth nothing less than the advancing of his fore front against the Majesty of the Omnipotent; and from thenceforth becomes impudent, forgetful of God and his Commandments. Conducible to this purpose we read a story in Gemara: That upon a time the Elders and Senators of Jerusalem, sitting in the gate, two young youths passed by them, the one with his head covered, the other with his bonnet vailed; which Rabbi Eliezer observing, said, The boy that goes bare head is a bastard: and Rabbi Jehosuahes verdict was, he was the son of a polluted woman: Rabbi Akibhah affirmed both to be true. Hereupon Rabbi Akibhah asked his mother how she came to have such a son? she answered, when I first entered into the bond of matrimony with my Husband, I was unclean; and for this cause my husband did separate himself from me, that according to the Law of Moses he might not keep company with me all the days of mine uncleanness: in the mean time one of his companions came in unto me, and got me with child, by the which act of copulation I had this my Son. Whence it appears to be a sign of an untowardly disposition in any child to walk bare headed. From the seventh year until the thirteenth they have a serious and impulsive admonition given time not to go uncovered, after which time they are commanded to use the gesture. The children of the Jews from their very infancy, are accustomed to wear a girdle, and truly their honest Matrons fasten it to the hinder part of their coats, that by this means they may always be mindful of it; for the girdle severs their heart from the secret parts, lest the heart in time of prayer might be hindered in its devotion by beholding the privities. So soon as this infant Jew hath learnned his morning prayers, he intermixeth this Petition, Blessed be thou O God, who girds Israel with the girdle of strength, having respect unto the girdle he is girded withal; for if he have none about him, then is this his prayer of no moment, but in vain, and imputed to him for a sin. Moreover, the children are not permitted to go barefoot, for fear of a multiplicity of dangers, which might happen unto them, and that especially in the Months of December and January, when the Cats dance their Corantoes; for at that time they may chance to tread upon venomous stuff cast out by the Cats in this their wantonness, by which their feet may be annoyed with such a swelling, that for a long time after they can have no remedy. When they cannot as yet speak plainly or readily, they are caught to pronounce some good Sentences out of the Bible: they accustom them also upon the morning and Evening of Evening of every Sabbaoth, and great feast decently to salute their father and mother, and to bid them good morrow, good even, to wish them a happy Sabbaoth, etc. Seven years past, and the children coming to more maturity, they are commanded, that every morning adjoining the name of God, they should remember to say, God give yond a good day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. (for so spoke Boaz to his reapers, Hael immachem, the Lord be with you) and also this Jebarecha hael, God bless you, or as we use to speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God thank you. It is not lawful for them to use the name of God, unless it be in some pure place, concerning which more shall be spoken in another place. They are also taught all manner of utensils necessary for their life and daily conversation. They practise Nomenclation, that by this means they may fooner learn to speak Hebrew, and hence it is, that they intermingle many Hebrew words with the German language, or any other, which they use as their mother tongue. Moreover, these infants altogether shun the company of Christians, will neither eat nor drink, nor enter into any other kind of commerce with them, this being the study of their Parents, to make every action of the Christians for to seem odious, and such as are abomination to the Jews: hence it comes to pass, that they indesinently hold on to nourish that hatred which they conceived against the Christians in their infancy even until the end of their days. When the children are seven years old, then by their Parents, command they learn to read and write. If any one be of so great an estate, that he can bestow the charges, he keeps a Rabbi or Schoolmaster in his own house to instruct his children. So soon as any one hath made so much progress in this kind, that he can read, than first of all he is taught to construe the Books of Moses in that language with which he was brought up. In a certain book called Schebkile emunah, it is recorded, that when the mother brings her son the first time unto School to the rabbin, that she ought to give unto him some delicious wafers made with Sugar and honey, and to say these words, Even as this wafer is sweet, so let the Law be sweet unto thy heart, let it be like sugar upon thy tongue, and honey upon thy lips, see that thou trifle not away thy time at School with babbling & unprofitable speeches, but learn to speak the words of the Law alone, let them only proceed out of thy mouth; for hereby it shall comet pass, that the glory of God's Majesty shall rest upon thy head, and for evermore shall there keep his residence; for God loves all those that are intent unto goodness, and speak of his Word. Hereupon the most learned Doctors among the Jews, have left it written, that Jerusalem being wasted, and all the Priests and Levites exiled by the Enemy▪ God did in such a manner for sake them, that his Majesty would not vouchsafe to bear them company. The Sanedrim also, or the chief Consistory among the Jews, being likewise by the Conquerors overthrown without Jerusalem, had not the Majesty of the most high gone along with them: yet the children at length being banished out of their School, the glorious Majesty of God omnipotent was their Companion into the Land of their captivity, concerning which the Prophet Jer. prophesied in these words, Lam. 1. 5, 6. Her children are gone into captivity before the enemy and from the daughter of Z●on all her beauty is departed, where beauty notes out the presence of God's Majesty, in the presence of which the beauty of the City Jerusalem consisted: therefore when the boys sitting at the feet of the rabbin learn the words of the Law, and nothing but the Law issues out of his mouth; then the glorious Majesty of the Creator dwells in them, and delights himself with the breath coming out of the mouth of these punies; for a breath of this nature is pure and holy, considering the child hath not as yet committed sin. In the thirteenth year of his age, his title is Bar Mitzvah, the son of the Commandments, because he is now tied to keep the Law and will of God, as also then he begins first of all to fin, if he do not perform the said Commandments. Rabbi Simeon Bar Nachmam, in the name of Rabbi Jochanan, uttered these words, That if any one teach his son the word of God, he is worthy to sit before the Lord in that University which is opened in the heavens, jet. 15. 1● as Jeremy saith, If thou wilt return, then will I bring thee again, and thou shalt stand before me, that is to say, if thy son hear the Law, I will make him fellow of the same College that the Saints and Angels inhabit, and make him partaker of life eternal; and whosoever is not careful that his son should learn the Law, and so consequently becomes the occasion of his corrupt education, it were better for him that he were blind, so that he might not behold his reproachful acts, Gen. 27. 1. as it is written of the Patriarch Isaac, When Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, etc. On these words, Rabbi Eliezer of the stock of Azariah saith, That Isaac his eyes were therefore dim, that he might not see the immodesty and wantonness of his unnurtured son Esau, and it is recorded in the book Medrasch, that Abraham for the very same cause departed this life five years' sooner than the course of nature exacted, that is, lest his eyes should behold his degenerate nephew Esau, leading his life in a wicked ungodly manner. Ten years being expired, and the youngling Jew being indifferent well versed in the Books of Moses, it is necessary he apply himself to the study of the Talmud, and of duty to cleave unto the text thereof, in which the very foundation of jewish Traditions and Ordinances, as also of the Divine and Humane Law is comprehended. At thirteen years of age he is called Bar Mizvah, the son of the Commandments, when he is bound to keep and observe all the Commandments, in number six hundred and thirteen. containing the sum and argument of the Law of Moses, and of the whose body of jewish Superstition. If from that time forward he sin, and do not execute that is commanded, then is he liable to be punished both by the Law of God and man. What sin soever he committed before the thirteenth year of his age, his Father must suffer for it. Which is the reason, that the child coming to these years, his father calls ten Jews unto him, and in their presence witnesseth, that this his Son is come to full age, and being instructed in the Commandments, hath learned the manner and custom of the Zizim and Tephillim, (of which more anon) as also the form of blessing and his daily prayers: for which reason he would be freed from him; that he might not from henceforth smart for his offences, he being such an one who is to become Bar mitzuah, the Son of the Commandments, and aught to suffer for his sins in his own proper person. This being confirmed by the ten Jews there present, the Father saith a certain short prayer, in which chiefly he gives God thanks, that he hath delivered and unburdened him of the punishment due unto his son for his sin; further entreating him, that his son by the help of the Divine grace, may for many days remain safe and without danger, and be industrious in good works. In the fifteenth year of their age, all the children of the Jews are forced to learn the Gemara, which is the perfection of the Talmud, written for the better comprehending and understanding of the acute and subtle dispute and decisions about the doubtful things in the text thereof; and in these they spend the greater part of their life, very seldom or never bestowing one minutes study in the books of the Prophets, but utterly neglecting them: Whence it comes to pass, that many Jews there are ready to drop into their graves, who (to my knowledge) have not read any one of the Prophets from beginning to end. And this is the cause that they know so little concerning the Messias, that the promises concerning him are become not only obscure unto them, but also altogether unknown. In the eighteenth year of their age the males enter into the bond of wedlock, 〈◊〉 what time 〈◊〉 Jews marry according to an ancient Order in the Talmud, which they not seldom transgressing, oftentimes marry before the time enjoined, to avoid fornication; the females may marry when they are twelve years and one day old. In the twentieth year they are licenced to traffic, buy and sell, play the Chapmen, cousin and circumvent any whom they can possibly; of which the Christians to their grief have had too much experience, of which in another place. Because our young Jew hath now taken his degree of Bar mitzuah, or Son of the Commandments, and is entered into the order of the Jews, our endeavour shall now be to express the manner how both their young and old men behave themselves in this order. CHAP. IU. How the Jews rising betimes out of their beds, prepare themselves for Morning Prayer. IT is written in that Tract of the Gemara called Bava basra, that it was the assertion of Rabbi Eliezar haggadol, that every Jew from the fifteenth of July until the feast of Penticost, aught to forsake his bed before day, because in this time the nights are long, but from that time till July he may sleep until perfect lay, because the nights are very short. And the truth of this position the wise men and Rabbins endeavour to prove out of many places of the Lamentations of Jeremy, and out of the History of Ruth, which are so full of subtlety that they cannot in this place be honoured with an explanation. The good Wife of the house is bound to wake her Husband. and the Parents are jointly obliged to rouse up their children, when they have once passed the thirteenth year of their age, and are subject to Jewish Ordinances, as we have declared in the former chapter. Furthermore, the Chachamim have registered, that every man is bound in his own proper person to be a Cock unto the twilight, and not to foster such a delay, that the bright eyed morning may take advantage to call him ls; luggard, Psal. 57▪ 1▪ to which King David condescends when he saith, I will awake right early. Surely this is very necessary, and that for the performance of our morning Prayers, which are to be poured out at the rising of the Sun, and that without delay, as David testifies in his Psalms saying, They shall honour thee with the Sun: as though he had said, so soon as the Sun visits our Horizon, they shall honour and sing praise unto thee in their early Devotions. The Cabalists write, that at the dawning of the day the prayers of every particular enter into the ears of the Almighty, Lament. 219. and they have some certain grounds out of holy Writ for this their assertion. Jeremy in his Lamentations saith, Arise, cry out in the night, in the beginning of the watches: that is, when it beginneth to dawn: David also in a certain Psalm: The Lord bathe granted me his loving kindness in the day time, Psal. 42. 9 and in the night season also did I sing of him, and made my prayer unto the God of my life. The most profound Chachamim say, they who are stout and industrious advance themselves to well doing, and the observation of God's Commandments; wherefore it shall carry the repute of a good work indeed, to rise before the morning watch: and to conjoin day and night by a continued singing of the choicest Psalms and Prayer. Wherefore a Jew should not be slack in such a performance, but with great alacrity take an early leave of his lovely couch, breakfasting his soul with this meditation: If any Gentile or Christian should now come unto me, who is my debtor, or should bring some gorgeous vestments to pledge out of his Wardrobe, or any other thing, by the mediation of which I might enrich myself: If I should be now called to some great Prince or Potentate, from whom I might obtain a gift, cully favour, or who in his own Person should entreat my service; how readily would my fe●t be plumed with swistness, and spend their forces not to be conscious of the least delay: with how much more alacrity ought I to speed from my bed to rest, that I may tender my service, and do homage to the King of Kings, who hath given me life and nourishment, and doth defend me against all mine enemies, of what quality soever? Whosoever hath in him any relish of godliness, ought every morning to entertain the pangs of grief and sorrow for the Temple of Jerusalem, praying that that Temple and City may with speed be re-edified. And who before the Day star appear, or the clouds of night he dispeld by the Sun's approach, ere that he forsake his pillow shall wash his couch with tears, for the desolations of the Temple of Jerusalem, and the long captivity, shall gain this much, that God being merciful unto him, shall not suffer his prayer to be deprived of audience. In Maseches Sanedrin the Rabbins upon those words in the Lamentations of Jeremy, Tracked, San. de judicibus c▪ 11. Lam. 1. 2. She weeps in the night, without any intermission of weeping, dispute and say, that if any hear the voice of one weeping upon the night, it is so intermixed with the Gall of bitternessi, that he must of necessity second the mourner in his dolesull notes. The very same which happened to Rabbi Gamaliel, who upon the night time hearing the mournful out cries of a certain woman for the death of her son, counted his life bitter unto him and bare a part with her, weeping most bitterly. Rabbi Jochanan saith, that when any one doth lament upon the night time, the fixed stars and Planets condole with him. Their Chachamim a Wisemen. write, that he who weepeth aught to let his tears find a current through the narrow ●h●ud gates of his eyes, because than God will arise and gather them into his bottle. And then if there chance to be a promulgation of any decree by the enemies of Israel, to destroy them, God shall remember these godly men who shed ●ears in abundance, shall take these bottles full of them, pouring them upon, and blotting out the hand-writing that was against them, that no evil may befall the Jews. Hereupon the Prophet David; Thou tellest my flittings, and putst my tears into thy bottle, are not these things written in thy book? By these words David would specify thus much, that God pours out the Viols of tears upon the writings, or books put out against the Jews, and so defaceth them, that they become canceled and of no force. To the same purpose he speaks in another place, Psal. 56. 9 He that soweth in tears shall reap in joy. The Author of the Book Reschith Chochmah b The beginning of wisdom a book writ by o●e of the Scholars of R. Moses it contains the common places of divinity, amongst which much Philosophy, morolity, and cabbalistical niceties are intermixed. Ez●k. 9 4. in the 111 pag. saith, that he received it by tradition from his Elders, that it is very sovereign for a man to sprinkle tears upon his brow, and to rub them in, because there are some sins written in his brow which by this means may be blotted out, according to the words of the Prophet, saying▪ Thou shalt set the letter Thou upon the foreheads of the men, etc. The Cabalists write, that if any have a desire to list up his prayer unto that holy and blessed God, that he would vouchsafe to deliver the Jews out of their long continued bondage, he ought to do it when it begins to dawn, that he ought to weep heartily, and send forth strong cries, so shall his words enter into the ears of the Lord of Hosts, and then chiefly because there is nothing which may disturb him in his prayers, none also found who shall move his tongue against the children of Israel. J●r. 25. 30. We find it recorded by Jeremy: The Lord shall roar from on high, and utter his voice from his holy habitation. The Lord roars in the morning upon his beauty. The beauty of the Lord is the Temple of Jerusalem, and that is holy; which as he hath permitted to be destroyed, so is it his pleasure that it shall be built again; and that he may be warned unto the enterprise, he will be early entreated. Hence David saith, My voice thou shalt hear betimes, O Lord, early in the morning I will direct my prayer unto thee, Psa▪ 〈…〉 and will look up. In the morning, that is, when it begins to be day, I will go into thy house: he will not do the same upon the night; because in the beginning of the night God causeth all the Gates of Heaven to be shut up, and the Angels sit as Porters, and are silent; God sends away the evil spirits into the world who hurt every one they meet. The middle of the night being past, a great cry is heard in Heaven, and it is commanded that they should set open the Gates, the day now approaching, to this end that none might wait too long. This cry is heard by the household Cocks here upon earth, who clapping their wings with a shrill voice awake us mortals. Then these evil spirits lose all their power, so that they cannot do any more annoyance: for which cause the Rabbins have ordained a certain thanksgiving which they whould have repeated in them morning by them that hear the Cock crow; saying, Blessed be thou, O God, who art Lord of the whole world, that thou hast given understanding to the Cock. To be brief, whosoever fears the Lord, wheresoever he live, needs not the Cock to awake him. He that always in awe the Lord doth keep, Needs not to be awaked of his sleep. Moreover it is the will of the Chachamim, Orach Chaym num 2. that none presume to raise himself up in his bed, or sitting up therein to put on his shirt being naked: but lying still should strive to wind himself into it with his hands and head, lest the walls and beams of the house might behold the secret parts of his naked body. Rabbi Jose boasts in Masseches Schabbas, Thus long have I lived, and yet the beams of the house did never see the hem of my shirt: thereby signifying that he never invested himself therewith being naked, but lying hid in his bed. Hereupon it is a position of their grand Sophies, that none ought to put on his coat being naked; much less is it permitted that he should walk or stand naked in his bedchamber. Brandspiel. c 16. For suppose any sudden fire or some great tumult might arise, whose rarity might so affright him that he should run naked out of his bedchamber, with what a countenance can such a one show himself? It is not also lawful for any one being naked to make water by his bed side; for of such men the Prophet Amos speaketh, saying, Amos 6. 4. They sleep in beds of Ivory, and stretch themselves upon their Couches. The Hebrew word Seruchim, which signifies to stretch out, the Rabbins translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be resolved into stinking matter, as they expound the same, Jer. 49. 7. upon which place R. Jose the son of Chanin● saith, these are they who stand naked before their beds. No man ought thus to think with himself, It is dark, I am in my Closet▪ no eye sees me: I say every one ought with all diligence to abstain from such cogitations; for God's holy Majesty is above all, and present in every place: The whole earth is full of his glory, Isa. 6. 3. as saith the Prophet Esay. A singular care is also to be had, that no man put on his shirt, or any other of his garments out of order: he must put on his right foot shoe first, but in tying of them begin with the left. But if any man have a pair of shoes which are destitute of shoe-ties, then must he first fit the left foot, than the right: at night the left foot shoe ought first to be put off, as that worthy man Rabbi Jochanan hath taught and commanded. When any one is altogether ready and invested from top to toe, then must he leave his bedchamber, his head being bowed toward the ground, and his mind full of devotion, in remembrance of the Temple of Jerusalem now waste and desolate, always provided his head be covered, and his feet shod, yea, the-whole body clothed, seeing the Majesty of the Almighty always hovereth over his head, and because it is scandalous and an enemy to good manners, to come naked into the sight of any one. After this, every one drawing aside unto some secret place, shall endeavour to purge his belly so far as is needful, and to take all pains possible, that he may come pure and cleanly to morning prayer, as it is written, Prepare thyself to meet thy God, Amos 4. 12. Psal. 103. 1. O Israel, and David saith, Praise the Lord, O my soul, and all that is within me, praise his holy name, in which place according to the Exposition of the Rabbins, thus much is intimated, that the very entrails ought to be clean and empty. It is not lawful to name the holy name of God, unless it be done with all cleanliness, which is the reason that every one must carefully endeavour that his garments be not polluted● in his devotions he ought to be very bashful and modest, yea though he be alone in some dark and private place, as it is written, humble thyself, to walk before thy God, Mich. 6. 8. that is, the Rabbins being Commentators, in a secret place. No man must be conscious of so small providence, as too long to defer the works of nature, for it is not a sin only so to do, but also may greatly endanger his belly, and make it liable to rupture. I do not here mention, that the soul by these means procures a stinking breath, and other consequent discommodities. It is written in Parscha Kedoschim, You shall not make your souls abominable, Levit. 20. 25, 2●. but ye shall be holy unto me, which the Rabbins interpret of them, who against nature stop the work of nature, saying, that whosoever makes a delay to salute the lakes when the excrement is ripe for an egress, he is unclean and a transgressor of this Commandment: in cleansing of himself he must use the left hand, not the right, for with this he judiciously handles the holy Scripture, with this he writes the holy names of God and Angels. When any one is in a private place, he must be careful with an exact diligence that the suffer not the word of God and his Commandments to come into his remembrance, and much less to account it as a thing dispensed withal, to name any name expressing a Deity; the reason, according to the wisest of the rabbinical Rabble, Tract. Talmud Tanais de jejunio. being this, because God will shorten his days who repeats his name in secret. The Scholars of Rabbi Sirrah upon a time demanded of him how it came to pass that he lived so long? to whom he answered, I had never since I was born, the least meditation of any thing contained in the Word of God, neither did his name ever proceed out of my mouth in an impure place. When any one is to ease himself, he may turn his face either towards the North or South, but by no means toward the East or West, because a due reverence ought to be had of, and tendered unto the holy Temple at Jerusalem, to which we ought always to turn the face, not out back parts. Enough of this. I omitting also their morals, and such like trash, I will show unto you how the jews prepare themselves to morning prayer by the washing of their hands. The Chachamim, and skilful Rabbins write, Orach. Chaym num. 4. Brand spigel. c. 10. that no man ought to touch his own body, until his hand● be washed, and that in respect of the great danger that may ensue thereupon, for the hand in the morning is a thing most impure and venomous, by reason of the unclean & evil spirits, which rest upon the hands until they be drenched in water. If any one touch his eyes with such hands, they shall become blind; if his ears, they shall be stopped with deafness; if his nostrils, they become obnoxious to a continual distillation; if his mouth, it shall be vexed with stinking; if his hands, they shall be clothed with scabs. When any one washeth himself, he holds the right hand under the Ure, and pours the water thrice upon it, and after that the le●t in the like manner; for without this Ceremony it is not allowable that the one hand should touch the other. No man in washing aught to be sparing of water; for Rabbi Chasda saith, that whosoever useth plenty of water in the washing of his hands, shall be a man of great riches. They must lift their hands on high in time of washing, lest the unclean water resulting out of the Basin should repollute them. In the next place they ought to wash their mouth and face, because this was created according to Gods own image, as it is written, God created man in his own likeness, according to the image of God created he him. The Rabbins illustrate the whole matter by this similitude. An Artificer one who is Master of his trade, makes some goodly vessel, and therewith gratifies one of his dearest friends. This his friend knowing of his approach, and seeing the Crafts man coming to his house, takes the vessel, scours, and makes it as clean as he can possible, left the workman should be wroth and angry, that he kept not this his handy work from filth and pollution. In like manner, any Jew, who every day in the morning frequents the Synagogue appears in the presence of God his Creator, and is bound to worship and honour him, ought also accurately to wash his face, lest the chief workman should be angry to behold his creature disfigured with uncleanness. In Bereschith Rabath, which is an Exposition upon Genesis, the Rabbins winnowing that Sentence of Solomon, Prov. 117. A merciful man doth good to his own soul, affirm it also to be behooveful for him to keep himself cleanly for the good of his body. How can any call upon God with his mouth, when as yet it is filled with spittle and other filthy matter? A Jew being about to wash, must do it over a basin or some other vessel, not over the earth, which done, it is not lawful for him to pour out his water where any one treadeth, yet are there found men who practise the contrary, for the promotion of their art in poisoning, and skill in Magic. The face being washed, great curiosity must be used in the drying of it; for he who does not take care thereof, shall have his face so blossomed with budding Ale pocks, so embroidered with wrinkles, that the deformity thereof will become loathsome to the eye of every beholder: the face must be wiped with a clean towel, not with a woollen cloth (which some slothful persons blush not a whit to do) for according to their Doctors, this destroys the memory and annihilates the understanding. After washing every one ought to give thanks, saying. Blessed art thou, O God our God, King of the whole world, who hast commanded us to wash our hands. In general, they ought continually to wash their hands after these things following. In the morning so soon as they are up, after their return from the house of office, after they come out of the Bath, when they pair their nails, after that they have drawn their shoes from their feet, the hands being ministers, when any hath scratched himself upon his naked skin, when he hath touched a dead Corpse, or gone through the middle of dead folks, when he hath had carnal copulation with his wife, or lastly, after the kill of alouse, whosoever he be that doth any of the aforesaid things, and doth not wash his hands thereupon, if he be a learned man he shall forget his learning, and turn blockhead, if he be not learned he shall lose the use of every one of his senses. Now the Jew is sufficiently cleansed, and mundified for his morning devotions, if two things were not yet wanting, which make him and his prayers far more holy, concerning which we will add some few words for the better understanding of what was formerly delivered. The Jews have a certain instrument of a foursquare fashion, De arba Cauphos & zizis. O●ach Chaym. n. 8. Brandspiel. c. 48. Minhagim● p. 6▪ which for the most part they put on together with their other garments at their uprising, but some when they are about to pray. The parts of this quadrangular garment are two, being for the most part made of linen, but often of silk, bound and fastened together in the highest part thereof with two little bands, yet of a great height, so that they may put their head in betwixt them, so that the one of these foursquare parts may hang upon the breast, the other upon the back. The Jews, in respect of the four angles, call this garment Arba Cauphos: in every one of these four angles hang certain Ribbons, woven of white woollen threads, coupled by a certain knot, and hanging towards the ground, which are four, eight, or twelve fingers broad; these they call Zizim, of which they write wonderful and strange matters, whereof I will relate a parcel. They who would be accounted very sincere and holy, are wont daily to put on this their cloak or garment, wearing in it under their long coat, but after such a manner, that the ends of the forementioned strings, or hangbies may be always in their sight: some wear them upon their breasts; others not at all, but in time of Prayer. It is hehoofull that the two foresaid parts, together with their appurtenances should hang towards the ground, both at the fore and hinder part of their body, that they may always be full of the Commandments of the Lord. When they put these on, than they say some certain Prayers, giving thanks unto God that he hath commanded them to invest themselves with these garments. These aught to admonish them always to have before their eyes Gods Commandments, that hereby being scared from sin, they might be pricked forward to a due performance of them: as it is written: Speak unto the children of Israel, Leu. 15: 37▪ 28. and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of their borders a ribbon of blue. And it shall be unto you for a fringe, that you may look upon it and remember all the commandments of the Lord, and do them, and that you seek not after your own heart, and your own eyes, after which you are wont to go a whoring, that you may remember and do all my Commandments, and be holy unto the Lord your God. But out of these words their Wise men conclude, that the eyes and heart are the mediators for sin. In the Tract called Masseches Schabbas we read, that Rabh asked Rabbi Joseph, what was the first thing his Father admonished him of? who answered, the Commandment given by God concerning the fringes, for upon a time my Father (saith he) going down a pair of stairs, Tract. de Sab. cap. 16. and by chance treading upon his fringes, and breaking one of the threads or Ribbons would not move a foot till it was made whole again. In a word, their great Doctors comparing this commandment with others, prefer it before them all: and have left in writing, that whosoever diligently observes and keeps it, keeps and observes the whole Law; which thing they thus make manifest: In every one of the fringes there are five knots, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 representing the five books of Moses, to which if we add 8 Ribbons, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit. together with the number contained in the letters of the word tzitzith, which signifies fringes, and in numeration makes six hundred, there ariseth the number of six hundred and thirteen, the direct number of the Commandments, into which the whole Law is divided, and therefore according to this Cabbalistically concluding Arithmetic, he that rightly observes and keeps this Commandment concerning the fringes, perfectly fulfils the whole Law. In the fore mentioned Tract, we read of a certain man hindered from commiting sin, and a strange woman converted unto Judaisme by this Commandment. Upon a time a young man among the Jews, very learned and studious, but much given to Venery▪ hearing of a famous and beautiful Whore, who living in a neighbouring City, had much trading, and yet sold sin at so dear a rate, that for one single lascivious abuse of her body, she required no less than four hundred pounds, sent her the money, appointed the time at which she was to expect his lustful embracements. The day come, the young man, according to their Covenant, repaired unto her house, where he found her in a closet sitting in a chair all embroidered with gold, near unto which stood a bed furnished in the most exact and exquisite fashion that Art could invent, which served as fuel to inflame his lust, and hastened him to this unlawful act: but behold as he went up into the bed, his fringes smote him on the face, whereat forthwith astonished, and put in mind of the Commandment, he fell upon the ground, repressed his fleshy desires, and utterly refusing any more to touch or embrace his formerly admired Mistress: whereupon she demanding of him what defect he had espied in her, that he thus refused his purchased pleasure? he replies, that the Lord God commanded the Jews to do him service, and for a more easy performance of the same, gave them a sign, which when they beheld▪ they might remember his Commandments, which sign put me in remembrance of the same, and deterred me from committing the offence. Hereupon she asked him his name and whence he was? which when he had told, she seemed to rest contented, and suffered him to depart: but many days passed not until she sold all that she had, and followed after him unto his dwelling place, and entering the Synagogue, the place of his study, inquired of the Master thereof where he was? to whom (demanding her business) she declared the whole matter; and withal desiring to become a Convert unto the Jewish Religion, and Wi●e to the aforesaid young Student, saying, I have here brought with me that bed in which he and I should have, contrary to God's Commandments, committed fornication: which now that we may use chastely, honestly, and piously, is the top of my desires. The Master of the place moved with her words, acknowledged her for a Proselyte and joined her in marriage to the young man whom she loved, by whom she had many comely children, which in after times came to be great Doctors and learned Rabbins, she until the moment of her death continuing constant in the Profession of the Jewish Religion. In like manner it is recorded, that these Fringes and Ribbons upon the shirts of their garments, put Boaz in remembrance of his duty, and hindered him from committing folly with Ruth, when she lay at his feet in the threshing floor; as also Joseph from harkening unto the bewitching of Potiphars Wife. This story so famous among the Jews, that even Infants and women, who never read the Talmud, have it at their finger's ends, I could by no means here omit, being also recorded in their german Minhagim, or Books of Common prayer. In the Tricked of the Talmud, called Masseches bava basra, it is written, that upon a time Rabbi Jochanan saw a casket full of precious jewels, which one of his Scholars called Bar Emorai seeking to take away by, stealth a violent commotion shattered all his members, and a voice was heard saying, Let the casket alone, thou son of Emorai, for it is not thine, but belongs to the wife of Rabbi Chanina the son of Dusa, who shall treasure up therein store of blue wool, of which the just and righteous shall cause to be made for them fringed garments in the world to come. By the example of this good woman all others may learn thus much, that in the sedulous imitation of her in this world, they shall find a large reward in another. The Women are not tied to put on or wear this cloak or coat of remembrance, yet if they do, it is no scandal to them; for it is said, that Michall the daughter of Saul did the like: yet according to Rabbi Jehuda in the book Siphra, the Doctors and learned crew free women from the performance of this Commandment about the Fringes, and esteem her for a proud novice and worthy to be laughed at, who will undertake it, seeing it is proper to men alone. To conclude all, whosoever shall every day without intermission put on this shirt, coat or cloak, is sufficiently armed against the Devil and all evil spirits. Proved. So much concerning the first thing formerly proposed: now follows the second, Of their Phylacteries. for as the Jews have their fringes for●a sign to put them in remembrance to do well, Orach Chajim num. 25. so have they also a knot upon the forehead near unto their nose, to put them in mind to pray seriously; this knot they wove and knit out of the words of Moses, saying: And these words which I command thee this day shall be in thine heart, and thou shalt rehearse them continually unto thy children, Deut. 6. 6, 7, 8. and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up: and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes: which binding the Jews at this day perform in this manner. In the first place they choose out a four square piece of black leather, in quantity but small, of an Ox or Cows hide, which they fold eight times; so making four distinct houses, or receptacles, unto which they do put four distinct pieces of parchment, in which are written the ten Commandments, and other parcels of Scripture which are thought to be the four Sections of the Law. The first beginning, Sanctify unto me all the first born, Exod, 13. 2. to the end of the 10. verse. The second at the 11. verse, continuing unto the end of the 16. The third beginning at the 4. verse of the 6. chapter of Deuteronomy, and ending at the tenth verse. The fourth Deut. 11. 13. ending at the 22. verse. Then they take some few hairs pulled out of the tail of an Ox or Cow, which they wash very clean, and therewithal bind together the foresaid parchments, yet in such a manner that the ends thereof may appear out of the skin, to this end, that every man may take notice that they are good and not sophisticate. The skin into whose folds they put these parchment writings, they sow together with small strings taken out of the bodies of Oxen or Kine, or made of Bull's sinews, which if they cannot have, than instead thereof they use small thongs cut out of the skin itself. Finally, to the foresaid foursquare piece of leather, or skin thus folded and sowed, they fasten another long black thong, which they knot about it: the whole piece thus framed and fashioned, they call their Tephillin or prayer ornaments, serving to put them in remembrance of the serious and often execution of such an exercise; these they bind about their head in that manner, that the great knot, in which are contained the parcels of holy Writ, may be fastened directly upon the forehead, between the eyes, over against the brain, that hereby the memory of God's Commandments may be therein imprinted, their prayers sanctified, and lastly the Precept of Moses put in execution, who saith, It shall be for a memorial between thine eyes. The second sort of Philacteries, which are for the hands are made in this manner, Phylacteries for the hands▪ they take a foursquare piece of leather, and fold it as the former, than they take a piece of parchment, in which they write some certain Sentences out of Exodus, putting them into a little hollow skin, having but one receptacle, the hollowness thereof being such, that one's finger may go into it, this little skin they sow unto the foresaid piece of leather so often folded, unto which they likewise fasten a long thong, and this they call their Tephillin Schel iadon, their Philacteries for the hands, which they fasten upon the left arm above the elbow, on the inside, over against the heart, that the heart may behold them, and hereby become more zealous and ●●●ent in its devotion: the long thong they l●p about their left arm in that manner, that the end thereof may reach to the palms of the hand, and so the Commandment may be fulfilled, saying, These words which I command thee this day, shall be upon thy heart, and thou shalt bind them for a sign upon thine hands. In the attiring of themselves, they first put on the Phylacteries of the hands, than those of the head, blessing them, and saying, Praised be thou, O God, who hast sanctified us by thy Commandments, and commanded us to put on these Phylacteries, in the repetion whereof they cast up their eyes to heaven, diligently looking upon the great knot on their forehead; before they put them on, they kiss them, touch their eyes with them, that hereby they may be defended from the breach of any Commandment, and the Phylacteries themselves may be so handsomely ordered, that they may escape the flouting censure of any derisive eye. To be brief, in sowing, folding, knotting, bindding, they use so great art & industry, that by a singular kind of subtlety, they form the name Schaddai, Rabbi Alphes tract. de Sab● c 6. p. 77. according to the three Letters, Schin, Daleth and Iod, and that so exactly, that every Letter is placed in the right order, which is accounted as a most holy thing, producing hidden effects and comprehending mystical significations. Concerning these Phylacteries, the Rabbins have written divers and sundry volumes, great and large, out of which it will not be a miss to recite a few things: And first, for the writing of them, It is holden behooveful and necessary, that they be written with ink made of galls, and not with that pitchy sort which is commonly used of Printers and silk Dyers, or with any other liquor of a red or any other colour. Secondly, every Letter must be written, one not adhering or cleaving unto another. 3. They must be written with the right hand, not with the left, nothing must be blotted out or corrected from the beginning to the end; so often as the Scribe shall write the name of God, he must not forget to say, and that in express words, that he writes these Phylacteries for God's glory; for hereby he shall perform what he is about with far greater diligence, which is very necessary, seeing that if any Letter do either superabound or be deficient, the Phylacteries become unholy and polluted, and whosoever shall use them in time of prayers, prates in vain, and keeps not the commandment as they ought: the due punishment for which offence shall only rest upon the head of the Scribe, of whom an especial care is to be had, that he be a Jew, honest, holy, pious, diligent, and expert. Secondly, for the skin and parchment, they ought to be of a heifer, or some other clean beast, and by God's Law allowed to be eaten: the beast must be killed by a Jew, not by a Christian, as also tanned and dressed by a Tanner of their own Nation; yet if there be no such man to be had, the Jew may take a Christian Tanner to help him, and it is sufficient that this skin ought to be the skin of a clean beast, and permitted to be eaten, they prove out of those words of Moses, That the Law of the Lord may be in thy mouth; for those parcels of Scripture being written upon the skin, it is all one as if they were written upon every part of the whole beast, and so in meal-time were received in at the mouth, which they should not, if they were written upon the skin of the unclean, and forbidden to be eaten. Much more might be said concerning this matter, but I surcease. Thirdly, the sanctity and holiness of these Phylacteries is exceeding great; for first, the body of him that wears them must be free from all pollution, both inwardly and outwardly, which seeing it cannot be at all seasons, it is thought expedient that a man should put them on in time of prayer, because prayer ought to proceed from a pure and clean heart. Again, whosoever shall suffer them by negligence to fall upon the ground, makes not only himself liable to fast for the whole day, but also all those that shall behold them lying thereupon. It is not lawful to hang them up by their strings against any wall uncovered, but it is required they be put in bag or satchel: they may not be left in the chamber where a man and his wife lies together, unless they be put in a bag three double, and locked up in a chest. It is not permitted for any man to sleep, especially on set purpose while he hath these Phylacteries about him, yet if sleep chance to creep on him unawares, he becomes not hereby guilty of any crime; yet if in the time hereof, any uncleanness happen unto him, he cannot lawfully touch the knot wherein the parcels of Scripture are written and contained, yet he may unloose the thong, and lay the Phylacteries aside, until he hath purified himself, and washed his hands, and then put them on again. Furthermore, it is not lawful for any one to let a scape, or ease himself, having these Phylacteries about him, if he be necessitated to do either, he must first lay them aside in a place four els distant from that wherein he shall ease himself, or put them into a bag, and hide them in his bosom next unto his heart. Fourthly, women, servants, and others also not well in body, are not tied to the wearing of these Phylacteries, either because such persons are not all times clean, or because they cannot always attend the time of prayer, by reason of that service which they are enjoined by their Masters and Mistresses; for according to the Rabbins, the women are only bound to observe these Commandments which may be performed at certain times, not them whose execution is daily required▪ for seeing it is said, Exod. 13. 19 That the Law of the Lord may be in thy mouth: where the institution of this order is mentioned, it necessarily followeth, that they only are tied to the observation of this Commandment, whose office it is to have the Law of the Lord in their mouths, and to teach it to others, which is not required of the female sex, and consequently they are not liable to the wearing of these Phylacteries, notwithstanding that of the Doctors, who say, that they were worn by the wife of Ionas the Prophet; for it is sussicient that they say amen to every Petition, seeing hereby they confess that they believe and hope for whatsoever their Husbands shall require at the hands of God in these their prayers. Of this their saying amen spoke Isa, the Prophet, saying, Open your gates that the righteous Nation may enter in, Isa. 26. 2. Schomer emunim, who keeps the truth, which is all one (say they) as if he had said, Schomer Amenim, who saith amen at the end of every Petition, believing all which is required of God in prayer, and saying Amen. Selah. Briefly, how the Phylacteries should be written upon the fleshy, not hoary side of the skin or parchment; how the letter Schin should be wrought upon the great boss or knot; the letter Daleth with the knot of the long thong for the Phylacteries for the head; the letter Jod upon the knot of the Phylacteries for the hands; that the name of God Schaddai might be artificially expressed; How that four- square piece of leather may be so framed and fashioned, that in form it shall represent a Bridge, and such like, they affirm to have had the original & platform from Moses, who learned it upon Mount Sinai, Tract. Berachos cap. 1. p. 7. and taught it to the people of Israel after his descent from thence, for so much is testified by the Talmudist upon those words of Moses, After that I will remove my hand, and thou shalt see my back parts, Exod. 33● 23 but my face shall not be seen: and Rabbi Chamma the son of Bitzna affirms it to be the position of Rabbi Chasda, that Moses was taught by God himself how to make and bind on the Phylacteries. Lastly, lest we should omit the time of their morning Prayer, I will only relate one story, and that worthy credit out of the Talmud, conducible to the matter now in hand, and that by reason of a certain miracle, of which kind one was formerly registered concerning the Fringes. It is written in Masseches Schabbas that these were the words of Rabbi Janna, Tract de Sab. cap. 18. that whosoever had a desire to put on the Phylacteries, aught to have as clean a body as Elisha Baal Cappajim, or Elisha with wings, had, And why I pray you is he named Elisha with wings? the answer in the Gemara is shaped according to this fashion: Upon a certain time the Roman Emperor published a most severe Edict, that any Jew should not wear any Phylacteries, and that upon pain of losing his head: now in ancient times the Jews were accustomed to bind their Phylacteries upon their foreheads all the day long. To proceed, this Elisha being a man of undaunted courage and little esteeming the Roman Edict, never ceased to tie these parchments about his head. But upon a certain time, being conscious that the Apparitor saw him, he took him to his heels, and without any delay snatching the Phylacteries from his head, hid them in his hand: The Apparitor apprehendding him, would needs know what he carried in his hand? He answered, I carry Doves wings; then said the Apparitor, either let me see them, or else thou diest for it; whereupon Elisha opened his hands, and it was even so as he had spoken, and from this very action was he called Elisha with the wings. But what reason may be pretended that Elisha should say, that he carried Doves wings, rather than the wings of a Stork or a Crow, or some other bird? The Gemara gives this answer, saying; that the Israelites are like nnto a Dove, for as the Dove hath all her strength in her wings, with which she doth fortify and defend herself against all other birds, of what kind soever, being not accustomed to use bill, feet, or any other member in maintenance of the quarrel: so the Israelites also are wont to do, for their wings are the Commandments of God, which do manage and support them against all evil, that there is no possibility of suffering any harm from other Nations. This Query is also answered in this manner: that as the wings of Doves are more auxiliatory unto them then those of any other bird nnto it; for the Dove wearied in flight, resting on the one wing, flies with the other, but other birds in the same case are forced to light upon some tree, or rock, or upon the earth; so the Israelites suffering great persecution for some one of the Commandments, by reason where of they cannot fulfil it, they fulfil the rest, by the merit where of they have help, and a strong tower of defence against all their enemies; therefore it shall come to pass, that if any one do with all diligence observe and keep the Commandments, he shall not come within the lists of any evil project, but shall in a wonderful manner be delivered from all his enemies, as this winged and penfeatherd Elisha was delivered from the Apparitor who threatened him with cruel death, as many of the Rabbins have avouthed, being certified of the truth thereof by their toothless Grandames and hereupon have not feared to insert it into the Talmud. CHAP. V. Of the form of the Morning Prayer of the Jews, and how they behave themselves in their School or Synagogue. IT was formerly declared that the Sunrising was the most fit time for Prayer; yet lest the exercise hereof should be omitted, Orach Chaijm num. 8, 9 by the too too earliness of the time appointed, the Rabbins have stretch it upon the tenterhooks of a dispensation, even to the the third hour of the day, which is the ninth with us, if my Arithmetic fail me not. Rutheni are a people of France dwelling near Xantoigne, and Avergne, but in this place rather a people of Livonia, from whence the Country is called Russia. Wheresoever then there are many Jews inhabiting in the same place, as at Worms, Mentz, Frankfurt upon the Moene. Fridberg in Moravia, Bohemia, Poland, and the territories of the Rutheni, and other places where they have Schools and Synagogues, for so they call their Temples, they always are accustomed to meet together for to pray at the ordinary time appointed, and to perform this holy exercise according to the institution thereof set down in their own books, which we will show with the greater brevity, seing we have been somewhat more prolix in the former Chapter. When the Jews are dressed Capa Pee, Orach chajim nu. 46. and have washed and cleansed themselves within and without, put on their fringed Garments, and all this betimes in the morning, Brunds. cap 41. then arè they not sluggish and slothful, but without delay depart with great speed and alaerity, and hasten unto the Synagogue, as though they were about to enter some Conflict; as the Prophet David hath recorded: Psal. 55. 15. We will go unto the house of the Lord, as though we were to besiege a City: for in this manner they interpret the words of the Prophet; that is to say, we will run into the house of the Lord, as though our enemies were following us in flight. Tract T●l●ud de benedictionibus. Rabbi Jona saith in Masseches Berachos, that whosoever hath a desire to go into the Synagogue must foot it with expedition: Hereupon the Prophet Hosee saith, We shall know him and hunt after him (for so the Jews render the words of the Prophet) that we may follow on to know the Lord: that is to say, we ought to be pressed and ready, as these who follow the chase. When any earthly King doth enjoin his Council and others of his Court, that they should appear before him very early in some place which it shall please His Majesty to design for the Conventicle, than he of purpose rising betimes out of his bed, to see whether his Counsellors be diligent and watchful in the performance of his Command; whomsoever he finds first in the place appointed, he converses with him in a friendly familiarity, yea, and vouchsafeth that he shall from thenceforth be his Favourite. God is like to such a King; for his will and pleasure is, that the whole Congregation of Israel, should timely appear in the Synagogue, and presenting themselves before his face, should certify him in their prayers of all their wants and necessities. Now if God, who early vouchsafeth his more especial presence in their Synagogue, find not any man preventing his expectation, then is he angry with his children, saying, ●sa. 50. 2. Wherefore, when I came, was there no man? when I called was there none to answer? Blessed is he who coming early in the morning, entertains discourse with his God. How greatly will the Lord love that Servant, who employs all his care, that by his negligence his Lord should not abide solitary and destitute of a companion? In Masseches Berachos, Tract Berachos de benedictionibusp. 6 Rabbi, Abhiu, the son of Rabbi Ada, in the name of Rabbi Isaac, saith, that if he who useth to frequent the Synagogue be but once absent, than God instantly upon it, proposeth the question: Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that walketh in darkness and hath no light, and trusteth upon the name of his God? Esay 50. 10. The meaning is this, that whosoever keeps his bed, and comes not into the Synagogue, abideth still in darkness. In the Porch of their School or Synagogue, they have a certain piece of Iron fastened into the wall, against which every one is bound to wipe his shoes, if they be unclean and dirty, Eccl. 4. 17. and they urge the authority of Solomon for it, saying, Keep thy foot when thou goest into the h●use of God, whosoever useth to wear any pantofles, he ought to put them off at the door of the Synagogue, last he pollute the same, as it is written, Lose thy shoes from osf thy foot; Exod. 3. 5. for the place whereon thou standest is holy ground. They ought to enter into the Synagogue with great fear and trembling, even as he who is ready to approach the presence of some great King, is accustomed to unbare his head, and enter the Palace in a bashful fearfulness, according to that of the Prophet David, Psal 29. 2. Yet the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give the Lord the honour due unto his name, worship the Lord with holy worship: thou dost not read here Behadrath, but Bechardath, say the Rabbins, that signifying comeliness and ornament, this fear and astonishment. They being about to enter the Synagogue by the poreh thereof use to repeat some certain sayings huddled up together out of David's Psalms, the custom in itself being very good and laudable, if it were seasoned with a judicious attention, and servant devotion. They may not begin their prayers instantly upon their entrance into the Synagogue, but for a space ought to suspend the action in a pious meditation of him with whom they are to converse; as also who he is that can see the very secrets of their hearts, and hear their prayers; for by this means they are possessed with the spirit of reverence, and are pricked forward to a serious observation of what is spoken. It is written in Masseches Berachos, and that upon the Rabbins record, that Rabbi Eliezer lying in his bed, his Scholars visited him, desiring him to show them the way to Eternal Life; he willing to satisfy them in their request, said unto them, whensoever you make your prayers, consider before whom you stand; for by so doing you shall become heirs of life everlasting. Every one of the Jews is bound to cas●●omething into the treasury, though it be but a mite as it is written, I will see thy face sin ●ustice, where by Justice is understood Alms deeds, which beareth witness thereunto. In this the● fixed devotion of mind they are wont to bow themselves towards the 〈◊〉 in which the bo●k of the Law is ke●t saying, Numb. 2●. 5. How goodly are thy 〈◊〉, O Jac●b, and thy Tabernacle, O Israel, Psal. 26. 8. In the multitude of thy 〈◊〉 I will enter into thine holy Temple▪ Lord, 〈◊〉 have loved the habitation of thy house, and the place where thine honour dwelleth, and many moe such like sayings out of the Psalms of David. These things premised in way of a proem, at last they begin their devotions accordingly as they are appointed in their book of Common-prayer, and because the Petitions are very many, they run them over by a cursory reading of them in their books, although some be ignorant of Letters, and cannot read at all, yet it is his duty to be frequent in the Synagogue without any intermission, diligently attending what is said by others, and saying Amen at the closure of every prayer. That we may the better understand what manner of prayers they use, I will translate some of their prayers out of the Hebrew into Latin, and withal explain them. The first prayer they use begins thus, Adonis Olam, ascher melech, etc. running all in rythme, as all others of theirs do, and is sung or read by them in a bouncing tone; the form of which prayer followeth. O Lord of the world, who had rule and dominion before any thing now created, was created; who was called a King at the instant of their Creation, according to his good pleasure, and shall so remain after their return into their prime nothing, to whom be given all honour and fear. He was from everlasting, and shall always abide in his glory: he is one alone, and besides him there is no other, who may be compared or be likened unto him (by this reason they deny the Deity of the Son, and repute him as a common simple man) He, as he is without beginning, so he is without end. In his hand is strength and power, he is my God, my protector, and redeemer (by this saying they deride the belief of us Christians, who do place our Confidence in a Mediator, who himself was subject to the stroke of death) He is a stony rock unto me in my necessity, and in the time of my sorrow; he is my banner and my refuge, he is the portion of mine inheritance, even in that day wberein I implore his aid and assistance, into his hands I commend my spirit, whether I sleep or wake he is present with me, so that I need not be afraid of any thing. This prayer being ended then follow in their order an hundred more, which are commonly short and pithy, and are therefore twice repeated every day, the reason whereof shall be given hereafter. The first blessing prayer, or thanksgiving is about the washing of their hands, as was formerly declared, and that, because if any forget to say it in the morning when he is washing his hands, he is enjoined to say it before the whole Congregation. In the next place they have a thanksgiving, though shore and succinct, for the wonderful Creation of man, and especially that God created him full of holes and pores, one whereof being stopped, sudden death necessarily follows thereupon. Then they make their Confession concerning the Resurrection of the dead, giving thanks for the gracious supply of all their wants, saying, Blessed be thou O Lord, King of the World, who hast given understanding to the Cock, so that he knows how to distinguish day from night, and night from day, so that he never fails to rouse up the Jew before day, at what time they ought to leave their beds and go to prayers. Blessed ●e God, etc. That he created me an Israelite or a Jew, or as others render it, that he did not make me one of the Gentiles (By Gentile they understand Christian, which they esteem as Infidels, Idolaters, and a cursed Nation) The woman saith, blessed be God, etc. that he created me a Jewess. Blessed be God, etc. that he hath not created me a servant; this also thwarts the profession of Christians, whom they account their vassals, who shall sow and plow their ground, and shall do all manner of servile employments for them, while in the mean time they shall sit behind a hot furnace roasting apples, tossing up whole bowls of wine. What kind of Captivity is this? They answer, if any man rest himself in any place, having a huge Bowl of rich wine in his hand, than he is free from bondage, when on the contrary, the Christians are forced to labour and till the Earth, in the sweat of their brows and nostrils. Blessed, etc. That he hath not made me a woman: the women instead thereof, say Blessed, etc. that he hath created me according to his own good will and pleasure. This is done in contempt of the woman's sex, because they are not comprehended in the Covenant of Circumcision, by which God ●eals unto himself his own peculiar people; and therefore this Scripture must perforce be hatched in the woman's brains, that is to say, whether they be in the Catalogue of Israelites, as their husbands are. Blessed, etc. who exaltest the humble. Blessed, etc. who gives sight unto the blind. This Thanksgiving is usual when they first wake out of their sleep, and unshut their eyelids. Blessed, etc. who makes the crooked strait; this they say, when lifting themselves up in their bed, they go about to attire themselves. Blessed, etc. who clothes the naked; this they say when they put on their clothes. Blessed. etc. who raiseth them that fall. Blessed, etc. who bringeth the prisoners out of Captivity. These two several Thanksgivings are assigned for this reason, because God in the time of sleep doth in that manner sustain and multiply man's spirits, that they may again exercise their proper functions, the time of their being asleep being like unto prisoners in the pit. Blessed, etc. who stretcheth out the earth above the waters; this they say, when rising out of their beds, they begin to tread upon the ground. Blessed, etc. who directs, prepares and governs the ways of man; this he saith, so soon as he comes out of his bedchamber. Blessed, etc. who hath created all things necessary for this life; this he utters when he ties his shoes. Blessed, etc. who girdest Israel with the girdle of strength; this he saith, when he puts on his girdle, which every Jew is bound to do, as hath been formerly declared. Blessed, etc. who crowns Israel with comeliness; this he saith, when he puts his hat upon his head, for it is an heinous offence to go out of his Chamber uncovered. Blessed, etc. who refresheth the weary. Blessed be thou O God, our Lord, King of the whole world, who removest sleep from mine eyes, and slumber from mine eyelids. These prayers ended, being so many in number, they add two more, wherein they petition God, that he would vouchsafe to keep and defend them against sin, reprobate angels, & wicked men, and all kind of evil. Then humbling themselves before God, they confess themselves guilty, and relying only upon the mercy of God, they comfort themselves again with a certain Prayer, beginning, Ribbon Col haolamim; and with much boasting and many brags in that oath which the Lord swore unto Abraham, being about to sacrifice his Son Isaac, say, yet we are thy people, and the children of thy Covenant: and, O blessed men that we are! how goodly is our portion? how pleasant our lot? how beautiful our Inheritance? O blessed men that we are, who every morning pronounce this sentence, Hear O Israel, the Lord our God is one God Gather us that trust in thee from the four corners of the earth: by which action all the Inhabitants of the world shall know that thou art God alone. O our Father which art in heaven, run after us with thy mercy even for thy name's sake, because thy name is named upon us, and confirm and establish in us that which is written, Soph. 3. 20. At that time will I bring you back, at that time will I gather you, and give you a name and renown amongst all the people of the earth, when I have turned againyour captivity, saith the Lord God. After these be ended, there follow 2 other short Prayers, in which they give thanks for the Law delivered to them from heaven. From the Law they proceed to their sacrifices, which because they may not offer in these days, they are banished out of their own Land, & their Temple is laid desolate, as their Ancestors were accustomed, the sacrifice of the lip succeeds in the place thereof, and reading only the precepts concerning sacrifices, as they ought in their appointed times to have been offered. they solace themselves with that saying of the Prophet, Hos. 14. 3. though in a sense perverted, We will sacrifice the calves of our lips. After this they ruminate the historical narration about sacrifices, as also a certain prayer beginning Rabbi Ismahel concerning the use of the Law, and the manifold exposition thereof: which being grounded upon the Talmud, is so barbarous and difficult, that not one Jew amongst an hundred is able to understand it. This they read in such a manner, as the Vestal Virgins do the Psalter. This done, they say a Prayer, in which they Petition for the re-edification of Jerusalem, and the Temple, which they daily, even unto this day expect and hope for; yet this they say with such a fainting voice that none can hear it. The words are these: Let it be thy good pleasure before thy face, O Lord and God, the God of our Fathers, that the holy house, thy Temple may be built again in these our days, and give unto us a will to abide in thy Law. Hereupon rising up with great joy and shouting, they chant out another laudatory Prayer or thanksgiving, hoping that God will shortly begin to lay the foundation of their new Temple, and bring them back again into their own Land. Then sitting down, they repeat a long Prayer collected out of the Psalms of David, reading withal some whole Psalms, and a part of the thirtieth Chapter of the first book of Chronicles: and lastly, singing the last words of the Prophet Obadiah, which are these: Saviour's shall come up on mount Zion to judge the Mount of Esau, Obad. 2. 1. and the Kingdom shall be the Lords. With attended minds and much rejoicing, their hope is that these Saviour's of whom the Prophet makes mention, shall come quickly, and shall go up to Mount Zion: that is, they shall undertake the quarrel for the Jews, and help them to judge, deStroy, and utterly to extirpate from the face of the earth the Mountain of Esau; that is to say, the Christians, together with their Kingdom: they styling the Christians Edomites, and the Roman Monarchy the Kingdom of Edom, and so shall bring them back into their own Land flowing with milk and honey: what the reason is, that they call u● Christians Esavites, or Edomites, I will at large inform the Reader in another place, I will only insert thus much in this present Chipter, which they write and teach in their secret and hidden books, which they will not suffer to come into the hands of Christians; that the soul of Esau passed from his body into that of Christ's: and that Christ was no less wicked than Esau was; and that we are no better, whence ever we are not without great cause called Edomites, who put our trust and confidence in him. Then they begin to sing, God shall be King over the whole earth. In that day there shall be one God, and his Name shall be one, as it is written in thy Law O God, Hear O Israel the Lord our God is one God. This they ●abble out as a thing clear contrary to our Christian profession, as though we worshipped more Gods then one, and were wont to give him more names than one, as the nam● of Christ. Next in order follows a short Prayer cal●ed Krias schmah, Orach chajim nu. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken out of the fifth Book of Moses▪ and when they read that verse in the Hebrew language, Hear O Israol, the Lord our God is one God: and come unto the last word thereof which is Echad, signifying One, they toss up and down, and bandied from mouth to mouth, with eyes cast up to Heaven for the space of half an hour▪ yea, sometimes for an whole hour together, and coming to the last letter thereof, which is Daleth, the whole Congregation doth bend and turn their heads successively towards the four corners and winds of the earth, hereby signifying that God is King in every place, yea, throughout the whole world: for the letter Daleth, by reason of its place in the Hebrew Alphabet▪ stands for the number of four. Furthermore the word Ecthad comprehends in it two hundred forty five other words, to which they superadding these three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hael elohechem Emeth, your God is truth, the number amounts to two hundred forty eight, the very number of the members in man's body, so that if these several Prayers be said for every member in particular, than the whole man is strongly guarded against all manner of evil. Whosoever repeats the foresaid verse three times, shall be safe from the Devil; for that verse begins with the Letter Schin, and ends in Daleth in this manner, Schema Israel, Adonai Eloheim, Adonai Echad, which two letters conjoined make up the word Sched, which signifies a Devil. They repute also this Prayer as a Prayer of singular worth and sanctity, by which may be wrought many miracles: whence it comes to pass that they are extremely superstitious in a repetition of the same every morning and evening. It is registered in the Talmud, Tracked. de bebenedictionibus cap. 9 that upon a certain time, when it was commanded by open Proclamation, that the Jews any where having a Synagogue, should not publicly teach and make profession of their faith; Rabbi Akibha not regarding the command, ceased not to read and preach it openly in the Synagogue; upon which he was apprehended, and for the fact cast into Prison▪ When the Tormentors were about to bring him to the stake to be burnt, they first of all curried his corpse with an iron horsecombe, wounding and tormenting him after a lamentable manner. Yet notwithstanding Rabbi Akibha remained constant, praying without intermission. And when the time of the day came wherein he was to say that Prayer, Krias Schema, he begun it with great boldness. At the last his Scholars bespoke him and said, Most dearly beloved Master, thou hast prayed sufficiently, now yield thyself and take thy death patiently. To whom he made this answer, I have had this saying in great esteem all my life long: Thou shalt love the Lord thy God with all thy heart, and with all thy body: and thus I have understood it, that though any one should pluck out my heart and rend my body in pieces, yet I ought ever to determine this with myself, never to cease to love him. Therefore when God hath confirmed this in me, should I cease to worship him, and to bring this Prayer to an end which is directed unto him? Therefore holding on in this his prayer, he never left repeating the word Echad, until his soul forsook his body. Then was there a voice heard in the air saying, Blessed art thou, O Rabbi Akibhah, because thy soul departed breathing the word Echad, now shalt thou have an entrance into life eternal, and shalt come into that light of the Garden of Paradise. Amen. Selah. They have also another prayer like unto the former, which they call Schemon Esre, i. e. eighteen, Orach chajim nu. 113. because it contains so many particular thanksgivings and prayers of praise therein. Concerning the sanctity and holiness of this and the former prayer, the Jews have written many a large Tract, which I leaving to bespeak their own worth, will neither praise nor any ways disgrace. The last of these every one repeats twice a day, and he that is their Chaplain or Reader in the Synogogue doth publicly sing it by himself two or three several times. The Jews esteem highly of it, hoping that hereby they shall obtain remission of all their sins. When it is their will and pleasure to pour out unto God, they are bound to do it standing, and with such a posture, that one foot may not insist more upon the ground then the other, in imitation of the Angels, of whom it is written: And their feet were straight feet. This is handled more at large in Rabbi Alphes in his first Chapter, Ezek. 1. 7. and in their Minhagim, and in many other books. When they say those words, Isa. 6. 3. holy, holy, holy Lord God of hosts, the earth is full of his glory, being a parcel of the Prayer Schemon Esre, by them named Keduscha (a), Orach chajim nu. 125. a Sanctitas. than they caper three times together, leaping up, as though by this their gesture they did endeavour to become like unto the Angels, who were the first Choristers that sung this Song of praise. Others say, that because these words in the Prophecy of Esay immediately follow, And the posts of the doors were shaken at the voice of him that spoke, it is both meet and convenient that a man should touching move himself in the quavering of such an Angelical Anthem. The Hebrew Doctors write, that whosoever dare to mutter the least syllable, while the Prayer Schemon Esre is a saying, shall after his death have coals of fire given him to eat, as it is written in the fourth verse of the thirtieth chapter of Job a The wards are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radix juniperorum eorum panis. for so Rabbi Solomon expounds the words, Rabbi Tanchum saith in the name of Rabbi Jehoschua, that the Doctors made these eighteen short petitions, having respect unto so many little bones, which are in the back bone of a man, which bones they ought to bend while they repeat the prayer, whereupon the Prophet David saith, All my bones shall say, etc. After these two prayers follows an evil prayer full of accusations against those jews, which have turned Christians and received baptism, as also against all other Christians, and their Magistrates, which I have written out word for word, as it is set down in ancient Manuscripts, and in them of Polonia, where they dare imprint what they please, and that with great audacity, all fear of the Christians set aside, it was thus. They who are blotted out, that is to say, the Jews (who have embraced Baptism, and turned Christians) shall never more have any hope left them, and all the unbelievers, as well as those which have turned Apostates, and fallen from the Jewish belief, as in general all other people, who adhere not to the faith of the jews, shall perish in the twinkling of an eye, and all thine enemies, O Lord our God, which bear a tyrannous hate against thee, shall be suddenly coufounded, and the proud and presumptuous Kingdom shall speedily be rooted out, break it in pieces, that it may become level with the ground, and at last be utterly destroyed (This particle, whether through fea●● or the strict injunction of the Magistracy against whom it was directed, in which it was styled the Kingdom of pride, or simply Reschak, that is to say, impious, is omitted in their Common prayer books of the last edition, as also in that Copy of mine printed at Venice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the year 1564) and make them without delay obedient unto us in these our days, Tract, de benedictione. sect. 9 4. Blessed be thou O God, which breakest in pieees, and subduest those that are rebellious. This particle they entitle a prayer against all heretics, because in it is contained a curse against heretics, as Rabbi Alphes recordeth. By these heretics, they first and principally understand the baptised Jews, for every one that is such, they call Meschumad, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One cut off from the Congregation of the faithful, from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extirpatus est, excis●●● 〈◊〉. a reprobate, and in the plural number, Meschumadim are these lost and consumed persons, who leaving jewish superstition have given their names unto Christ, and so the Prayer begins Velam●eschumadim, that is to say, to the lost condemned apostate jews, instead of which word they have now inserted Velamaschinin, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A traitor, backbiter, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linguax fui●, detraxit falsa accusation●. that is to say, to these traitors, by them also understanding the baptised jews, for these they call traitors, because they betray and lay open their wickedness and treachery to the Christians. In very deed a man may easily conjecture by the words of Rabbi Bechai, what thing they wish unto the Christians, who writes in this manner concerning this prayer, This prayer (saith he) was made against the heretics, against that wicked Kingdom, the Roman Empire, against all Christian Magistrates, that all they might be rooted out which obtain any rnle and authority over the jews. The Kingdom of the Turks they always call the Kingdom of Ishmael, because they draw their original from the loins of Ishmael, They call the Roman Empire, The King doom of Edom; the Kingdom of Rome, the Kingdom of Esau, the Kingdom of iniquity, the Kingdom of pride, a presumptuous also and reproachful Kingdom, yea, this is every where imprinted as manifestly in fair Characters in their books, as the bright lamp of heaven sends out his light upon the earth, concerning which with Gods help more shall be spoken hereafter, and to say the very truth, this is the more likely, because that this prayer was made a long time after Schemane Esre, their prayer containing eighteen thanksgivings, placed in this order, and foisted into their book of Common prayer by Rabbi Samuel hakkaton, Rabbi Samuel the little, or S●ort, who died before the destruction of the second Temple. This was done with a singular sleight of hand, a little after Christ's time, the impulsive cause being very base, the Doctrine of Christ and his followers the Christians being more hated of the jews, than they in words were able To express; but if I be not deceived, this diminutive Samuel composed this prayer in the City Jasna against all the jews that should cleave unto Christ, and against the Romans, who then had Dominion over the jews, some forty years after the destruction of the second Temple, at that time when the great Court of the Sanhedrim was removed and banished to Jasna, If any reader be skilful in the holy tongue, let him read that book called Sepher Juchasin, which is a certain jewish Chronicle, pag. 21. the Talmud printed at Venice in the Tract de benedictionibus, the fourth chapter, and in the Tract Sanhedrim, the first chapter, where sufficient is spoken concerning this matter. After this execratory prayer follows a benediction, and a very se●ious prayer in the behalf of all godly and honest livers among the people, and all them who out of other Nations have turned to the Jewish Religion, as also that God would vouchsafe with all speed to build again the City and Temple in their days, to make the branch of the root of David to flourish, to exalt his horn, that is, to send the Messias without delay, and to restore the Kingdom unto Israel. In the conclusion of these their morning prayers, they beseech God to keep them in peace, and when they pronounce these words, He that maketh peace in high places, make also peace among all the people of Israel, Orach. Chajim. Amen: then they go three steps backward, and if any sitting upon an horse or an ass be travelling upon the way, it is necessary also that his horse or ass should likewise go backward so many paces: If it chanee they cannot retire backward by reason of the thronging mul. titude of people in the place, then skipping up, they leap three times into the air, bowing themselves, and bending their heads, now to the right hand, then to the left, signifying thereby, that they beseech God to give them peace in what place soever they are resident: if a Christian chance to be in their presence with a Crucifix or any other image representative of a Deity, then ought not the Jew to bow himself, but to lift his heart unto the Lord. The three steps which they go backward, are done in honour to God himself, for when any one departs from some great Potentate, he commonly for some space goes backward in his congees, blessing his worship, honours him by kissing his hand, and the complemental bowing of his whole body: after the same manner, when the Jews depart the presence of the Almighty, they go backward and salute him face to face, lest he should say, My people who have made long prayers unto me, are so wearied with the practice, that they show me their back parts. The learned Rabbins say, that this retrogradation or going back is used in remembrance of a certain miracle which happened in Mount Sinai at that time when God gave them the Law; Tract. Tal. de benedict. c. 1. Exod. 20. 18. for the Rabbins in their Masseches Berachos upon those words: When all the people saw the thunders and the lightnings, and the sound of the trumpet, and the mountain burning, the people saw and were afraid, and stood afar off; dispute and say, that the people through great fear and amazement, was in a moment of time, three miles backward from the mountain Sinai The chief Glosse-monger Rabbi Solomon Jarchi writes in his gloss upon this Text, that the people kept back twelve miLes, of which David spoke saying. Psal. 68 13. The Kings of the Armies did fly, and she● that tarried at home divided the spoil, and then came the good Angels and ministering Spirits, and brought the people back unto the Mountain. When they are about to depart the Temple or Synagogue, than they speaking within themselves, quietly and without the least noise, they say a certain Prayer beginning Alenulesh abeach: It is meet that we should praise the Lord, who is above all, and in an excellent degree to celebrate him, because he hath created all things, and not made us like unto the rest of the Nations; likewise that he hath not made us as other generations of the World, and hath not appointed us an inheritance like unto theirs, neither is our lot as their lot, neither as the lot of their whole multititude. Here are some words omitted in their Books of Common-prayer, and that by the Commandment of the Magistrates of Italy, where their Books are wont to be, and for the most part are at this day imprinted. The things omitted were some blasphemous sayings against our Saviour, which are found expressed in the ancient copies, of which I have one which was imprinted at Augusta by a Jewish Printer called Chajim, in the year of Christ 1534. In other copies, instead of the words omitted, there is left an empty space about the length of one line, to this end, that the children of the Jews, and others who are ignorant, may be warned to inquire, what saying it is that is there omitted, which when they do, some relate the words unto them, or otherwise write them in the margin of the Book, as I have observed them to have practised in many of their Prayer books; the words left out are these: Who bend their knee and crouch to that which is vanity and foolishness, and adore another God who cannot help: (these words they utter against Christ, wherefore they spit upon the earth in the mouthing of them) But we bend and bow our knees, yea, our whole man to that King, who is King of Kings, to God holy and blessed for ever, who stretcheth out the heavens, establisheth the earth, whose glory and chair of estate is in heaven and the seat of whose power is in the highest heavens: he only is our God, and there is no other besides him, These things thus finished, the Jew, now going out Of the Synagogue, saith, O Lord God, lead me by thy justice, by reason of those that lay wait for me in secret, make plain thy way before my face. Preserve me in my going out and my coming in, from this time forth for evermore. They must go out of the Synagogue in the posture of a Crab sish, creeping backward through the Gate thereof, and that their back part should not be towards the holy Ark, in which the book of the Law is laid up, to which they ought to exhibit a certain kind of reverence by turning their face thereunto. The Rabbins upon those words of the Prophet Ezekiel, Who have turned their back unto the Temple of the Lord, Ezek 8.14. have delivered thus much in the Talmud, that a grievous and heavy punishment was inflcted upon the Priests, because in going out of the Temple of the Lord, In Tract. Joma they turned their back parts towards the ark of the Covenant, wherefore the case standing thus, we ought to depart out of the Temple with all fear and reverence, even as a servant being about to take his leave of his Master, doth it with a retrograde crouching submission, and submiss lowliness. They must not run out of the Synagogue, lest some might think him that runneth to be weary with praying, and to rejoice that it is now lawful for him to depart. They must go out with decurtate steps; for if any one doth this, God numbereth his steps, and gives him a great reward, Job. 14. 16. as it is written: Thou hast numbered my steps etc. If any in his going forth chance to meet a woman, or a damsel, whether she be one of the Jews or Christians, he ought to shut his eye●, and turn away his face from beholding her, he must not afford her the common courtesy of a Compliment, lest thereby taking occasion of longer discourse, he should be wooed to the entertainment of lustful notions and evil cogitations. Concerning the serious manner of praying, they write, Orach chajim nu. 91. & seq that whosoever will pray attentively aught to have his head and heart covered, & to encompass his body with a girdle in the middle, lest his heart by the sight of the secret part should be inveigled with wicked thoughts. He must turn his face towards Canaan and the City Jerusalem, his feet equally placed upon the Earth, as abovesaid. He ought to put his hand upon his heart in that manner, that his right hand may rest upon his left, withal bowing his head with great humility: as it is written, Let us lift up our hearts with our hands unto the Lord in the heavens▪ and again, Sam. 3. 41. My life is always in my hand, yet do I not forget thy Law. Psal. 119. 109. In time of prayer none must yawn, belch, or spit; yet if he must spit on necessity, then ought he privately to receive it in his Handkerchiff, and modestly to cast it behind him, or upon his left hand, but not before him, or upon his right, for there stand the Angels invisible, whom if any should bewray with this excrement, he should be guilty of an heinous offence. It is not lawful for any to let a scape in time of Prayer, if he do it against his will, than ought he to suspend the act of praying, until the ill savour thereof be gone. If the wind urge him so much and so vehemently that he must of necessity let fly, then shall he go some four paces aside, set a packing, and instantly thereupon saying, O Lord of all the earth, thou hast created me full of holes, which I cannot shut up, all our modesty is open, and known unto thee: our life is full of shame, we are nothing but worms and Maggots. Sneesing in time of Prayer, if it come from the parts below, is an ill sign, if from above, a good one. He that beginneth once to pray, must not break off in the middle of his Prayer, yea although the King of Israel should come and salute him, yet he may not answer him; though a Serpent took him by the heel and bit him, yet ought he to continue in his devotions; yet there is a certain dispensation which licenseth a man to give way unto a churlish Ox, and for fear of him to cease praying till he be gone and passed. It is not lawful for him that prayeth to touch his naked body with his hands, yet may be touch his hands and neck: If in this time he be so necessitated as to scratch his body, he must do it upon the garments. He that prays must move his whole body hither and thither, as it is written: All my bones shall say, O Lord, Psal. 35. 10. who is like unto thee? The Chanter also of the Synagogue in the time of divine Service ought to pray, standing in some hollow, low, deep place, and to read the Prayer distinctly, and with as loud a voice as he can possible: I have seen with mine eyes the Reader fall down upon his knees before the Pulpit, because in that place the earth was level, and not one place lower than another, and to have said Prayers with as shill a voice as he could have done from an higher seat. These Prayers they pour out of a collected narrow heart, chiefly to this end, that they may obtain the remission of their sins, and that according to the example of David, saying: Out of the depth have I called unto thee, Psal. 130. O Lord; and finally, which is the perfection of all, every one ought to labour with all his strength to answer Amen, at the end of every prayer. Hence it is written in the Book Tanchuma, that it was the saying of Rabbi Jehuda, Brunds. cap 41. that whosoever saith Amen in this world, shall be accounted worthy to say Amen in the world to come: hence is that of King David: Blessed be the Lord God of Israel, Alas poor Jew, thou hast never uttered one Amen attentively for the space of 1631 years. Amen, Amen: By which double Amen, he notes unto us, that one Amen is to be said in this world, another in that which is to come, The wisest among the Jews say, that whosoever shall say Amen with great attention, shall bring to pass that thereby their redemption shall appoach with all speed, and suddenly be accomplished. How I pray you? when Amen is pronounced after the manner that it ought to be, than God shakes his head and saith, Woe unto those children, who are banised from their Father's Table. And how much comfort is it to a Father thus to be praised of his children? thereupon God begins to think of the deliverance of his people out of their captivity and that he ought not to do otherwise; for though he hath put and exiled them out of his sight for their sins, yet he suffers with them, and the grief of his children, vexeth him at the heart: Upon which Rabbi Juda hath this simile. Even as a Mother having a Daughter who is immodest and disobedient, who also hath been got with child by some or other, casts her out of her doors for her unchaste life, and useth much unmerciful carriage towards her; yet in the hour of childbirth she suffers and laments with her after a wonderful manner: even so God hath sent us into banishment for our sins, yet having compassion he will redeem us when we seriously pray unto him. It was formerly noted, that they ought every day to run over a whole century of prayers and thanksgivings, and this they very magisterially demonstrate, and that with great subtlety, and after the Cabalistical manner: and first of all out of those words of Moses: Now therefore, O Israel, hear what the Lord God requireth of thee. Here the Rabbins read not the words according to the original, Ma● schoel, which is, what the Lord requires; but, Meah schoel, that is to say, The Lord requires an hundred: so that Moses intent in this place was no other than if he had said, The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid requirit? th● Rabbins read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 centum requirit, so perverting the text. God every day requires of thee an hundred Prayers. But out of what puddle did these skilful Fishers, the Cabalists, angle out this exposition? the answer is: First, Moses insinuated so much unto us by putting an hundred letters in this very verse. Secondly, it is demonstrate by a secret of the Kabala, by which is made a certain transposition of the Letters, to wit, when the first letter of the Alphabet is put in the place of the last, and that which is immediately before the last is put in the place of the second, which kind of change the Cabalists call Athbasch, that is, when Thou, Aleph, Beth and Schin are mutually changed one for another. So by the benefit of this secret there come● two letters in the place of Man and He, which make the word Mah above mentioned, which are Tzad● and Jod, which in computation make an hundred. Thirdly, it is read in the Talmud, that David appointed these hundred prayers at that time, when there daily died in Israel an hundred men, for which cause these hundred petitions are daily to be repeated. This is also evidently proved out of those words, which we find thus written in the second Book of Samuel. David the son of Ishai saith, 2 Sam. 25. 1. even the man who was s●t up on high, the anointed of the God of Jacob, and the sweet singer of Israel; The man Hukam all der hocherhoben ist, for so the Vulgar Germane ●enders it; for Hukam properly signifies one that is exalted, All height, according then to the Cabalistical mysterious Art, the letters of the word Al being Lamed and Ajin make in number an hundred, and the meaning must be this; the man saith, by whom these hundred laudatory Petitions were erected and instituted. This Interpretation was taken out of the artificial archives of the Jewish Theology, into which no Christian may enter. Many more such shall hereafter be produced, which is the reason that I will trouble the Reader with no more in this place, but proceed to declare the carriage of the Jews at home after their return from the Synagogue. I will conclude all with the saying of the Prophet Esay: When you shall stretch out your hands, Esay 1. 15. I will hide mine eyes from you, and though you make many Prayers I will not hear, for your hands are full of blood. Again in another place: Your iniquities hav● separated betwixt you and your God, Cap. 59 2punc; 3. and your sins have hid his face from you, that he will not hear, for your hands are defiled with blood, and your fingers with iniquity; your li●● have spoken lies, and your tongue hath murmured iniquity. CHAP. VI How the Jews after morning prayer behave themselves, and prepare themselves to dinner. BEfore the men return home from the Synagogue, Oruch. chaya num. 55. their wives have swept and made the house very neat and cleanly, lest their husband's eyes should fasten upon any object which might molest and disturb them in their pious meditations; because these are as yet erected to God, who keeps his residence in the highest Heavens. Now if every man returning to his own house, finds every thing in a decent order, than his understanding remains pure, and his mind untroubled; but if he find the contrary, his understanding becomes muddy and perplexed. A wife that is honest indeed, lays her husband a book upon the table, which is either the Pentate●ch, or some reprehensory book, directing aright our life and conversation, to the end, that thence he may learn the fear of God, and civility of behaviour; and therefore he reads in the same an hour at least, before he goes out of doors to perform any other business. This the Cachamim and wise men among the Jews, conclude from the words of Solomon in his Proverbs; saying, The fear of the Lord is the beginning of wisdom. Hence teaching us, that in all our actions we undertake, we ought to fear God and learn his word. Deut 7. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the same manner might the Rabbins have expounded those words, Vehaiah Gnekebh Tismegnun, That the Jews being interpreters, they must be rendered thus, There shall be a heale or foot, you shall bear it; and that which follows is this: Before you set your heel or foot out of doors, you shall learn the law by reading something therein, and hearing what God wils and commands to be done. It is a good work indeed to learn the law, and on the contrary, a great sin for any to be negligent in the reading of the same. In the time of the first. Temple, the peopl of Jerusalem committed many heinous offences; as, Incest and Idolatry, yet the Lord did only in a manner know these and took notice of them, until they despised the law, and would take no more pains to learn it. Then the Lord banished them out of his sight, destroyed a great number of them, and utterly laid waste their holy Temple. Hereupon the Lord cried out by Jeremy the Prophet, Icr. 9 12, 13. Who is wise to understand this? and to whom the mouth of the Lord hath spoken he shall declare it. Why doth the Land perish, and is burnt up like a wilderness, and none passeth thorough? And the Lord saith, because they have forsaken the law which I set before them, and have not obeyed my word, neither walked there after. Again, Deu. 29. 24, 25 it is written in the first book of Moses, Then shall all nations say, wherefore hath the Lord done thus unto this land? how fierce is his great wrath? And they shall answer, because they have forsaken the Covenant of the Lord God of their fathers, which he made with them when he brought them out of the land of Egypt. Wherefore a religious Jew must not presently after his coming from morning prayer, fall to his daily labour and servile employments, but either retire himself to his own house, or in Beth Hammedrasch, or the School dedicated to study, and there to read and learn somewhat out of the Law, which may press him forward to the fear of God, and an honest life, and godly conversation with men; that by this means that may come to pass which the Prophet David makes mention of, Psal. 84. 7. saying, They will go from strength to strength, and unto the God of Gods appeareth every one of them in Zion. Which is also very well expounded according to the sagacity of the Jews, in a little book written concerning the fear of God, in these words: They did go from one study to another, that they might by learning understand the Law. When they are returned unto their own house, then laying aside their phylacteries and precatory farthels, they put them into a chest. First, unloosing them of the head, than those of the hand, to the end they may at any time first take and bind on these of the hand. Some also are accustomed to put off their garment of remembrance, or their fringed Coat, to which the Ribbons are annexed; yet in my judgement it were more fitting they should wear it continually, that they might not forget the commandments of the Lord, but always fulfil his Law. They who are godly carry it all the day long under a corselet or cloak, but so that the ribbons may be seen of them, that they may be terrified from committing sin. I once saw a crabbed rabbin of a wayward holiness, who was Master of the Synagogue, whose ribbons hanging at his fringes, hung so low down, that they did even touch his feet: For as some desiring not to be forgetful of any thing committed to his memory, knits a knot in his girdle, to the end that he looking thereupon, may call to his remembrance what he ought to put in execution. So these five knotted fringes in use with the Jews, are as so many memorandums to warn them to avoid the by-paths of sin and iniquity. And hence it comes to pass, that all the Jews are of such a sanctified conversation, that they fulfil, keep and observe every one of God's commandments. They also accounted it very good for the wholesome to eat something before a man in the morning undertake any business: For there are sixty three diseases of the Gall, which may all be cured by the eating of crust, and a morning's draught of the blood of the grape. Who wants wine, he may drink Ale, or a cup of cold water, as Raschi is of an opinion, and so shall he be fitted to undergo any labour. They which are honest wives indeed, will in the mean time make ready for dinner some boiled meat, Brand spiegel, cap. 43. that their husband's bellies at their return home finding such cleanly provision, may not by a long tarrying be occasioned to a thought that their throats are cut. In that tract of the Talmud about the Sabbath, it is ordained that the Jews should go to dinner some five hours after daybreak, which is about eleven a clock; if any over-stay any longer, he may fall into some disease, by the vehemence where of he may be brought upon his knees; for at that time the body expects and requires its natural nourishment, which if it have not, than it seeds upon its own members: As a Boar in the time of winter is wont to do; for than if it be not possible for him to come by any sustenance, he by sucking his own feet relieves himself. The wives also must have an especial care that they serve in the meat thus cleanly dressed in a cleanly manner; as it is written, You shall not make your souls abominable with any creeping thing that creepeth, neither shall you make yourselves unclean with them that you should be defiled thereby; for I am the Lord your God, Leu. 1. 43, 44. you shall therefore sanctify yourselves; and you shall be holy, for I am holy; neither shall you defile yourselves with any manner of creeping thing that creepeth upon the earth. This place the profound Rabbins construe in this manner unto us: That they being commanded by God, aught to eat meats artificially cooked, as men, not beasts are accustomed to do; and that if any one do not eat such viands, he polluting himself, without fall, becomes unsanctified in the eyes of the Lord. The table is to be spread with clean linen, bread in whole loaves pure well baked and not burned, is to be set thereupon; then Grate must be said, and ●a blessing conferred upon the meat to be received. If the good wives of the house have any pullen, or other cattle which are to be fed and nourished, they ought first to serve them, before they presume to sit down to table, In tract. Gittie S. 3. & 5. Deut. 11. 15. as Rabbi Juda in the Talmud hath taught and commanded, grounding upon those words: I will send grass in thy fields for thy cattle, that thou mayest eat and bèe full. For there the Law in the first place making mention of cattle, gives us to understand, that a man ought first to show mercy and care for the soul of his beast, then to refresh himself that in so doing, his meat may be wholesome unto him, and he by feeding thereupon may be full. In the book called Sepher Mitznos Naschim, or the book of women's conditions, it is registered to be the duty of women, presently after the ending of morning prayer, to fodder their cattle yea before they take their children out of bed and put on their clothes; Pro. 12. 10. because it is written, A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel. Therefore if the good wife of the house do early feed her flock, she gains from thence a name graced with the addition of just and honest. It is read in the same place, that it is good and praiseworthy, to breed up young cattle in the house, because the stars and celestial planets do often prognosticate by their aspects, some misfortune about to happen unto the Master or Mistress of the family. Now if in the mean time the husband or wife have been pious in the distribution of alms, and done many good works of the same nature, than the Lord chief Chancel our (some Angel is hereby understood) who is overseer of the good deeds of men here on earth, presently enroles them in his table-book, by which means they come unto the fight of the Almighty, unto whom the foresaid public notary delivers this petition, O Lord of the whole universe, avert the unfortunate influence of the stars from this man and his fimily, for they have done these and these good works. Then the misfortune seizeth upon some wicked person or other (for the heaven being a natural agent, doth of necessity keep his course) as it is written, Pro; 11. 28. The righteous is delivered out of trouble, and the wicked cometh in his stead. If there be no ungodly sinner in the house, than the influential mischief lights upon the head of some of his cattle. This matter is too prolix, and cannot be comprehended by the shallow capacity of many women. It is necessary that before any presume to set down to dinner, he should go and unload his belly in some secret place, that he fall to his victuals with an empty stomach and purified body; for if he come to the table with a full stomach, he shall depart from it with a body stuffed with diseases. This the Jewish Doctors gather out of that verse, Leu. 26. 10. bring forth the old because of the new: Hence concluding, that a man ought first to empty his stomach of the meat formerly received, before he take in any more. It is also necessary, that a man should wash his hands before he go to dinner; Oruch, them. num. 1571. to this end he ought to have fresh and clean water, not that which is any way troubled; and that is accounted for clean water, which hath not formerly been transferred to any other use; that is accounted unclean, in which any kind of wine hath been cooled in the former time, in which cups or drinking glasses have been washed, or out of which hens or dogs have drunk: Ordinarily the household servants wash first, than the Mistress, and last of all the Master of the family. that he being clean every whit, may instantly beflow a blessing upon the creatures provided for their daily food and nourishment, the form of which I will here after delineate. Furthermore it is a position of the Rabbins, that any Master of a family being exquisite in the performance of this ceremony, Tract S●tah, cap 1. which is as an usheting prologue to the filling of his paunch cannot come within the reach of any evil. The hands being washed, are to be cleanly wiped: Hence it is recorded in the Talmud, that Rabbi Ahbahu was wont to affirm, that whosoever eats his bread with wet and undried hands, his fact is no less heinous, then if he had eaten that bread, which by the law was accounted unclean unto the Israelites; Ezek: 4. 13. as it is written, So shall the children of Israel eat their defiled bread among the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither I will cast them. In the Original, the words signifying defiled bread, are lachmam Tame, which comprehend according to the Hebrew cabbalistical computation, 168. Which number the letters of these three words, Belo, Niggubh, Jadaiim, do likewise specify; which do signify being construed, without the washing of the hands. So then the cabbalistical meaning must be this; The Israelites shall eat their bread with unwashen hands; that is, they shall eat it defiled. Rabbi Jose saith, that whosoever eats bread with unwashen hands, Tract. Sotah. cap. 1. Prov. 26. commits as grievous a sin as if he had lain with a whore. And this he sifts out of those words of Solomon, For a whorish woman, a man shall be brought to a morsel of bread. This then is so slrictly observed of the Jews both before and after meat, that you shall not sinned one amongst a million, that is forgetful or negligent in the performance thereof; yea, so curious are they therein, that when they wash, they will not suffer a ring to stay on their finger, left some filth might be sheltered under the same; and the observation of drawing off the ring is so accurate, that he who in time of washing doth not draw it off, is accounted as unclean, as if he had not washed at all. It is written in the Talmud, that Rabbi Akibha was once for a long time imprisoned by the Gentiles or Christians: To whom Rabbi Jehoshua Garsites brought every day so much water as might serve for to quench his thirst and wash his hands. At a certain time the keeper of the prison took the water from him, and poured half thereof upon the ground; Tract. Egub. hin. cap. 2. which Rabbi Akibha seeing, and perceiving that there was not water sufficient said unto Rubbi Jehoshua, reach me the water that I may wash my hands; who replied, Sir, here is not enough for you to drink. Rabbi Akibha answers, whosoever eats meat with unwashen hands, is guilty of death; It is better therefore that I should die by thirst, then that I should despise, and set nothing by the traditions of my Ancestors. There is also another story in the Talmud to this purpose. Rabbi Meir, Rabbi Josa, Tract. jom▪ de festis. cap. 8 Rabbi Juda, upon a certain time were travelling together, and coming to a certain Inn, where mine Osle was a Jew, they required lodging, for the Sabbath drew on, when it is not lawful for the Jews to travel. Rabbi Meir asked the Innkeeper what his name was, who answered and said, his name was Kiddori. Whereupon Rabbi Meir began to think with himself, that his Host must needs be a wicked man who had such an ill name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32. 20▪ grounding his thoughts upon those words, ki dor tahphuroth Hemmah, They are a perverse generation. Which although the event proved to be true, yet Rabbi Jose, and Rabbi Juda so lightly regarded the nomenclation, that they gave him their cloak-bags to lay up until the Sabbath was passed. Rabbi Meir would not do the same, but went and hid his in the Sepulchre of the man's father that kept the Inn. The dead time of the night being come, the Host was warned in a dream to go and dig in his father's grave, where he should find a bag full of money. When he was up in the morning he told the dream to Rabbi Meir; who said unto him, that those dreams which were dreamt on the night going before the Sabbath, were nothing to be esteemed: And then departing with great heed and care, watched the Sepulchre all the Sabbath day, lest the dreamer should come and take away his money; which the Sabbath once ended he took out of the earth again. Upon the first day of the week the other two did also require mine Host to deliver their cloak-bags, who constantly affirmed that he had them not, and sloutly denied that they left any with him. They invite him to the wine Tavern, hoping that by his friendly usage to regain their goods. While they were a drinking, they espy some pease and lentiles sticking in his beard; from whence they collected, that without all doubt he had eaten such kind of pulse that morning to breakfast, Whereupon they returning to his wife, required their cloak-bags of her, telling her that her husband commanded them to be restored, by the same token he had eaten lentiles in the morning. The woman knowing it even to be as they had spoken, presently made delivery, and they held on their journey. The good man returning to his house, hearing how matters were carried, beat his wife so cruelly, that she shortly after departed this life. This story yields us an evident demonstration, that every one ought to wash after mere; for if the O●te had washed his hands and wiped his mouth and beard, these travellers had not spied the sign in his beard, by occasion whereof they recovered their goods; without which they had not had their cloak-bags restored, and their Oastesse had not come to this untimely death. There is another story in the Talmud concerning a Jew, who eat swine's flesh because he did not wash his hands before he sat down to table: It runs thus. There was a certain Jewish Innkeeper, who received into his house, as well Christians as Jews: Whensoever any Jews did turn aside to lodge with him, he knew them by the washing of their hands before meals; and therefore he always set the flesh of clean and choice fatlings before them, even such as in the Law was commanded and appointed to be eaten. But whensoever any Christians came, he set swine's flesh before them. It fortuned that upon a time a certain Jew having more stomach than devotion, came unto his house, who setting down at the table forgot to wash his hands; whence the Oaste drawing a profitable argument that he was a Gentile, set swine's flesh before him: The Jews stomach being to far removed from his brain, as to enter into consideration of what he eat, carried headlong with a hunger starved appetite, lustily invaded with teeth and knife, what was set before him, never questioning what he crammed his guts withal. Well, dinner being ended, and the reckoning arising to a round sum, the guest questions his Host how Beef came to be at so high a rate: To whom he answered, my friend, you have hitherto fed upon swine's flesh, and have eaten not a little, which now is very dear. The poor Jew hearing this became very sore afraid for the commission of so heinous an offence, and was forced over and above, to pay an heavy mulct, and undergo much hard penance for this his delinquency. All this happened unto him for the neglect of washing his hands; which may serve as a sufficient warning to every one to have an especial care to wash before they sit down to meat. This outward curiosity is reprehended by Is●●ah the Prophet; Their feet run unto evil, and are s●●ft to shed innocent blood: destruction and unhappiness are in their ways, and the way of peace they have not known; neither is there any judgements in their ways: ●hey have perverted their own paths; whosoever goes through them, knows not peace. This is that which St▪ Matthew brands them with, Mat. 15. 1, 2, 3. saying, Then c●me to Jesus the Scribes and Pharisees which were of Jerus●lem, saying, why do thy disciples transgress the tradition of the Elders? for they wash not their hands when they eat bread. But he answered and said unto them, why do you also transgress the commandment of God by your traditions? Mark 1. 2, 3, 4. St Mark, also saith, Then gathered together unto him the Pharisees and a Pharisaeus ● Pharisee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parasch expandere, for enlarging and laying open their Phylacteries, or from parasch exponere, explanare, because they were expounders of the jaw, or from the same verb in Pihel, signifying to separate, either that they separated themselves to the study of the law, or from commerce with other people in habit and manner. What their opinions were, the New Testament declares to the full. There were ●even sorts of them, as the Talmud witnesseth, Tract▪ Sota. cap. 3. 1. Pharisaeus Sichemita, who turned Pharisee for gain, as the Si●hemites embraced circumcision. 2. Truncatus, so called, because he walked as though he wanted feet, to cause the greater opinion of his meditation. 3. ●mp●●gens, who winked when he went abroad, to avoid the temptation of beauty, which often made his wit jump with a post. 4. Pharisaeus quid debeo facere & faciam illud? the questionary, such was he, Luke 18. 5. Morturius, because he wore a hat in form of a deep mortar. 6. Pharisaeus ex amore, who obeyed God out of mere love. 7. Pharisaeus ex timore, who obeyed the Law only for fear of punishment. See Pirke Aboth, Rabbi Moses, Gerundensis, Mr Godwin. certain of the Scribes which came from Jerusalem. And when they s●w some of his disciples eat with common hands (that is to say, unwashen) they complained. For the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the Elders. And when they come from the market, except they wash, they eat not: And many other things there be, which they have taken upon them to observe; as the washing of cups and pots, of brazen vessels, and of beds. CHAP. VII. How the Jews behave themselves in time of eating. IN the former Chapter it is recorded, that the Master of the family useth commonly to wash the last of all; and that for this reason, that he presently may sit down at the table and say grace, in so doing, neither speaking word, nor doing any other action between the washing of his hands and blessing of his meat. This they practise, not only that no evil may befall them in time of their repast, but also because their Doctors prove it out of those words of David; Lift up your hands unto the Sanctuary, Psal. 134. 2. and praise the Lord. For from hence these profound Artists have learned two things, the first whereof is this: That the hands in time of washing, are to be lifted up on high, lest the water which is first poured upon, then and thence becoming unclean, sliding downward should pollute the fingers: The second is, that so soon as the hands are washed and sanctified, grace ought presently to be said, and thanks to be given. When they are once seated at the table, Orach. chajim. num. 167. 82. 201. it is required that some fine bread in whole loaves, and salt also be set thereupon: Then the Master of the family takes a loaf in his hand and cuts it not in the middle, but in some other part in which it is purest and best baked; then instantly setting it aside, lays both his hands upon it, and blesseth it in manner and form following. Blessed be thou O Lord our God, King of the whole world, who bringeth bread out of the earth. Then he breaks a bit of it, and putting it into the salt, or into some sort of sauce, if there be any upon the table, presently eats it, speaking not a word, for if he do, he is bound to say grace the second time. The piece which he breaks off is of a good quantity, lest he should be accounted for a miserable niggard, who desires to be sparing, where spending is ranked in the place of a good work and laudable. It is also required, that two or three should sit together at the same table, for otherwise every one must say grace for himself. This finished, he takes the bread into his hands the second time, and cuts every one there present a shive of the same, laying it on their trencher, that every one may feed thereupon. In the same manner also he blesseth the wine, especially in those regions where they commonly use to drink it; and were not only the whole number of ten`, but three or four are in company. It is performed in this manner: A cup brim full of wine being presented, he takes it first into both his hands, then holds it in the right hand alone; yet if it be big and weighty, he may also employ his left, so that he place it below the right; This done he lists it up above the table a hands breadth, and fastening his eyes upon it, raising himself a little in way of honour, saith, Blessed be thou O Lordour God, King of the world, who hast created the fruit of the vine. Here it is also provided, that when many sit not at the same table, every one in particular aught to bless his own cup; where Ale or water and honey mixed together, are wont to be drunk, they use the same kind of grace. The richest sort of the Jews drinks up the sanctified cup of wine, though they carouse their cups of Ale after it. They use not at any time to give ablessing being about to drink water. Grace being ended, the Master of the family useth to repeat the twenty third Psalm; after which they fall to lustily, and feed deliciously, if they have wherewithal. He that gives not thanks himself, must say Amen to him that supplies the place. Hereupon it is read in the Talmud, that whosoever saith Amen with an attentive and zealous mind, he is far more worthy, and of greater esteem, than he that saith grace before or after meat. The Rabbins illustrate this by a simile taken from one that writes a letter in another man's name: For as the letter is then confirmed and ratified when it is sealed and signed by the hand of another; so they make good and establish the blessing given upon the meat, who say Amen at the ending thereof. Salt is set upon the table in remembrance of their sacrifices which were wont to be offered in the days of old; for the table represents the Altar, and the meat thereon is compared to the sacrifice; yea, it is also written, And every oblation of thy meate-offering, Leu. 2. 13. shalt thou season with salt, neither shalt thou suffer the salt of the Covenant of thy GOD to be lacking from thy meate-offering; with all thine offer thoushalt offer salt; and therefore it is lawful to want salt at the table. The reason why they do not cut and divide their bread into parcels before they bless it, is, because it is the position of their Doctors, that hereby they should offend God; Psal. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it is written, Ubozeah berech nietz adonai; which the Jews very handsomely translate, whosoever cuts, and gives a blessing offends the Lord. The Hebrew word Bozeah, never signifying to cut, neither admits it of any such signification in this place, neither is it so translated in the German Psalter; but only is so rendered at the pleasure of the Rabbins, as we may read in Orach chajim, a little book translated into the German tongue, for the use of women and children; in which is briefly set down the platform, after which their life ought to be framed until the end of their days. They lay both their hands upon the bread their fingers being stretched out in remembrance of the ten commandments, which God gave concerning the grain, whereof the bread is made. These commandments cannot be conveniently inserted into this place, being set down in a place a little before cited. Secondly, they do it, moved thereunto by some sayings of holy writ; one whereof is this: Psal. 104.14. He bringeth forth grass for the cattle, and green herbs for the service of men, that he may bring bread out of the earth; Another is this: Psal. 145.15. The eyes of all wait upon the Lord, and thou gavest them their meat in due season; the third: Deut. 8. 7, 8. The Lord thy God bringeth thee into a good land, a land of brooks and waters, of fount aines, and deeps that spring out of the valleys and hills. A land of wheat and hearty, of vines a●d figtrees, and pomegranates, a land of oil olive and honey. And many other sayings of the same sort, which in the original consist only of ten words, and so the usuallgrace also consists of ten words only. In blessing the wine four things are especially to be taken notice of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and had respect unto, all which are briefly comprehended in the word Chamischah, which is as a note of remembrance for the more easy retaining of them. The first of the word is Cheth, which notes unto us Chai, signifying new; intimating that the wine ought both to be new, and also to be poured out into the bowl from a full tankard. The second letter, Man, signifies Male, which is as much as full; for the cup ought to be full of wine; as it is written, O Naphtali, satisfied with favour, and full with the blessing of the Lord, Deut. 33. 23. possess thou the west and the south. Hence concluding, that their cup which they bless in this manner, aught to be full of wine. If any drink out of the foresaid cup before grace be said, it is to be filled again out of a fresh and full tankard; if there remain no wine at all in the tankard, then must that which is in the cup be poured out into a clean tankard, and from thence into the cup again, and so it passeth for currant. The third letter, Schin, notes the word Schetiphah, which is ablution, intimating that the outside of the cup ought to be washed with cold water. The last letter, He, notes out the word Haddacha, which signifies a washing, intimating that the inside of the cup ought also to be washed with cold water. That they ought to lift up the cup with both hands from the table, they prove from the words of David, Psal: 134. 2. Lift up your hands unto the Sanctuary, and bless the Lord, a very doctor-like proof indeed. While they are at their repast, every one using a modest carriage, must think with himself, that he is in the presence of the Lord. As it is said concerning the tithes of the field, Deut. 14. 23. Ezek. 41. 22. that thou shalt eat before the Lord thy God. Again, This is the table that is before the Lord. The Master of the family must sit a long time at the table, Tract. Berachos de benedict. expecting the approach of some poor person, to whose necessity he may communicate some of his broken meat. This is a good work, and to be had in honour; for he that feeds the poor shall prolong his own days, as we may read in the Talmud. Of this the Prophet spoke, saying, Is not this the fast that I have chosen, that thou deal thy bread to the hungry, and bring the poor that are cast out, to thine house? No man ought to eat more than will suffice nature, as the Rabbins write in the Talmud, saying, The poor are always to be in thine house. Which they construe in this sense; that no man ought to eat unto satiety at any time, even as poor folks are wont to do, who have not wherewithal to content their crying appetites. Tract. Berachos de ben. Bread is not to be handled but in a pure and holy manner; for according to the Talmudist, a threefold honour must be given unto it. First, no vessel ought to be set upon it. Secondly, no platter may be underpropped with it. Thirdly, it is not lawful to throw it after any thing. Hence whosoever contemns and despiseth bread, shall fall into extreme poverty; job 15. 23. Tract. Cholin. cap. 8. as it is written, He shall wander abroad for bread. The Talmudists record that there is a certain Angel set a purpose to observe and take notice of them, who by their negligence and incogitancy, suffer the bread ordained for their nourishment, to fall upon the ground, and to be trodden under foot, whom for their offence he brings to poverty. This Angel's name is called Nabel, who upon a time watching a man very narrowly, it was his whole desire to make him fall into want and misery; for the accomplishment of which his end, he hoped that some time he would leave his bread lying upon the earth, that so it might be trodden upon. It came to pass on a certain day, that the man sitting in the field, did eat bread upon the green grass; which the Angel seeing, confabulates with himself: Now at length I shall have my wish; for it is impossible for him to gather up his crumbs which have fallen among the grass, but he must of necessity leave them to be trodden under foot. The man when he had done eating, takes a spade, cut away the grass together with the crumbs, and casts them both into the sea; whence it came to pass that the fishes came and eat them up, making a meal of them. Thus were the hopes of the Angel made frustrate, and his voice was heard in the air, saying, woe unto me, fool that I was, that this man hath drawn me from my habitation all in vain, for I can find no occasion to punish him. In the mean time while any man is eating and chewing his meat in his mouth, Tract. Taanis de jejunio. he ought not to speak, according to the Talmud, lest the meat should chance to slide some other way then into his throat, and be choked by the means thereof: Although one sneeses at the table, Orach. chajim num. 170. yet he that eateth ought not to say God bless you. These wise and holy Rabbins write, that Elias the Prophet is always present at the table, and that every man hath one peculiar Angel waiting over him, who being a daily attendant at the table, notes with what devotion he gives thanks, how his words fall from him, and according to what square he frames his behaviour. If they who are set down to meat, common of the things contained in the Law of God, than the Angel doth not depart from them, and their meat becomes wholesome unto them; but if they spend the time in foolish tales, or scurrilous relations, than he leaves the room, and an evil spirit and infortunate supplies his place; who, dinner and supper being ended, stirs up strifes, brawls, blows and diseases; such men also are not satisfied though they eat abundance; as it is written, The righteous eateth to the satisfying of his soul, Prov. 13. 25. but the belly of the wicked shall want. And because such ministering spirits, whether good or bad, are always present at the table, thence it comes to pass, that no Jew's will presume to cast the bones and fins of fishes upon one hand or other, or behind his back, lest he might touch and offend these invisible creatures. They do it also to this end, that the dogs under the table snatching at the bone, should catch them by the shin. In the same kind they never suffer that any knife should lie upon the back with the edge upward, lest those angelical and spiritual creatures should be hurt thereby. Marrow bones are not to be knocked upon a trencher, for hereby the evil and unclean Spirits being roused up, think that the men are gone by the ears together, and so coming into the room, annoy those they find present: Some smailpiece of bread is therefore to be fitted for the receipt of the marrow, which is quietly to be picked out of the bone. In ancient times they were wont to wash between the eatings of flesh and fish; which at this day they seldom practise, only a respect is to be had in the opinion of the holy ones, that flesh and fish be not eaten together, but in a due method one after the other; always provided he pick his teeth, eat a piece of bread, take a draught of wine; hereby making a difference between the flesh of fowls and fishes. The knife which they use to cut flesh withal they account it as an heinous offence to cut butter or cheese, or any thing made with milk, therewith. Milk and flesh may not be set upon the Table at the same time neither is it permitted, that the one should touch the other, concerning which they have many statutes and Ordinances; of which in another place. Every religious man sitting at the table ought to meditate with himself, how vain and tran●tory a thing man is; and how great a vanity meat and drink is; Tract. de benedict. c. 1. p. 18 the least part of which remaining in the man, the greatest port on thereof is cast out into the draught; as Martzutra di●putes upon those words of the Prophet David, Psal. 32. 6. For this shall every one that is merciful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray unto thee in a time when thou mayst be heard. The Jew rendering those words, leg●●th metzo, In that time when the guts are in emptying. For it is the Rabbins position, that he is an honest man, who when he eats and drinks, thinks withal, that he must be forced to evacuate his belly of what it hath received, nature that cleanly huswife willing the same; and yet those two words whereon they ground this their assertion, signify, in the time when he may be found, that is, in a fitting time, and the fittest time to find the Lord, i●, when trouble and necessity molest the just. But to return to the matter in hand: The Jew entertaining and feeding upon the foresaid meditations, must remember, that it is altogether requisite for him to lead a temperate life, and mus● take an especial care lest out of a luxurious prodigal humour, he misspend his estate in sumptuous banquets, seeing a laudable frugality makes many rich. If in the time of eating, a cup of wine or beer be presented to any which is better than ordinary, he that first drinks thereof, aught to say this prayer: Blessed be thou O Lord our God, Lord of the whole world, who art merciful and good unto me●. Likewise for me●te● which are not for the palate of every rustic, nor for every day's service: Blessed art thou O Lord our God, who hast created diversity of meats. If there be any fruit upon the table which groweth on a tree; as grapes, figs, golden apples, olives, chestnuts, common apples, pears, almonds, acorns, berries, or such like; then he saith, Blessed art thou, O God, who hast created the fruit of the tree; but if only those which sprung out of the earth, than he saith, Blessed art thou O God, who hast created the fruits of the earth. Over other dishes, that neither grow immediately out of the earth, nor yet upon any tree, as cheese, butter, fish, flesh, milk and honey, he saith, Blessed be God by whose word was created whatsoever was created. If any take an apple, or such like thing into his hand and bless it, yet before he eat it, if it chance to fall unto the ground, than he saith, Blessed be thou O Name of the majesty of his Kingdom, from hence fo●th for evermore. And this he doth, because he had formerly prayed in vain, and that prayer did nothing avail, having named the name of God to no purpose, which is an offence very heinous. If the apple fall out of his hand before he have given thanks at all, than he saith, O Lord teach me thy statutes. If any have put any meat into his mouth forgetting to give thanks, he must keep it in the side thereof, until he have conferred a blessing thereupon; then let it descend into the kitchen of his stomach. Berachos. c. 7. p. 50. In the like manner if he have drunk wine or beer, he must redeem his forgetfulness with an accelerated consecrating thanksgiving. If the meat in this case be unchewed, he must take it out of his mouth again, and say a prayer over it. Now, it is not lawful for any one, either to eat or drink, without prayer and giving of thanks; so neither is it permitted that any enjoy a sweet smell or ●avour, Orach. chajim num. 116. without the exhibition of the due symptoms of a grateful mind to God the Creator. If the smell in a sense-pleasing exhalation be evaporated from some savoury wood at the no●e, frankincense, cinnamon, or such like; this pious ejaculation must proceed out of the mouth, Blessed be thou O God, which hast infused a sweet savour into trees, bringing forth ●lowers. If the odours proceed from fruits, as apples and musk nuts; then they ought of say, Blessed be thou O God, who hast given such a sweet savour to apples. Over balseme, or sweet smelling oils, and nose-alluring waters, they say, Blessed be thou, O God, who createst sweet and well-smelling oils. Over herbs, Blessed be thou, O God, who hast created herbs, sending forth odours, like unto those of spices. If any Jew go into an Apothecary's shop, or any other closet, where an army of odours make a forcible entrance in at the two lea●ed door of his nose, he presently disgorgeth this thanksgiving; Blessed be thou, O God, who hast created sweet smelling odours of all sorts; what more shall we say? This their opinion they defend tooth and nail, and this they write: That nothing whatsoever, wheresoever proffered unto us, can be lawfully enjoyed of us, unless we first pour out a thanksgiving to God the Creator of it. Hence it comes to pass, that an ungrateful man is called a robber, because he fears not to spoil God of his goods and gifts, and that with great injustice. This custom of theirs, truly is very laudable and no way to be discommended, so it were used without superstition, and a mind intent upon their Maker: But they alas, in this, as in all other their actions, have more respect to the outward Ceremony, than the inward work, placing all the power and virtue in the bare words, by the repetition of which, they think themselves well apayed. They leave a piece of bread upon the table, Tract. Sanhedrin▪ c. 11. which they account so religious a work, that he who neglects the performance thereof, shall not inherit the smallest blessing; which the Talmudist proves out of those words: lob 20. 21. There shall none of his meat be left, therefore shall no man look for his goods. Which is also commanded in the second of Chronicles; where it is recorded. Since the people began to bring the offerings into the the house of the Lord, we had enough to eat, and have left plenty, for the Lord hath blessed his people, and that which is left, is this great store. Rabbi Eliezer saith, that a whole loaf must not be left upon the table, lest the action should seem to have some savour of Idolatry, as in ancient times, wherein as the Prophet Isaiah saith, Isaiah 65. 11. that they forsook the Lord, forgot his holy mountain, prepared a table for the troop of heaven, and furnished the drink offering unto that number. Now the table on which this crust of bread is usually left, at this day is not prepared for the same end and purpose, that it was in Esaies' days; for they when they had eaten and were full, then instead of giving of thanks, they spread a table for the host of heaven. But now adays this little piece of bread is lest upon the table, that there may be always something thereupon, which may be the subject of blessing; for otherwise the bread being all devoured, no benediction keeps any further residence upon the table. Before they say grace after meat, Minhagin p. 6. every one takes his knife and puts it into his sheath. The impulsive cause, is that which is read in the Gemarah, that when upon a certain time, some had left their knives upon the table, he who was to say grace, when he came to those words, Build again thy holy City Jerusalem, and that quickly in th●se our days; Blessed be thou, O God, who dost build again thy City Jerusalem; and hereupon recalling into his remembrance the desolations of the City and Temple, he became so sorrowful and melancholy, that he presently snatched one of the knives, stabbing himself to the heart, made a way for the departure of his soul. It was a custom in the days of old, that before giving of thanks aftermeat, the crumbs of bread should be swept from under the table with a bosom, as also to wash their hands and mouth at the table over a basin, not over the the top or cover of a furnace, for this was ominous, and that for this reason: That their thanksgiving and the name of God therein contained, might be pronounced out of a pure and sanctified mouth; but in these our days (the occasion being their sloth and idleness) they use not to practise the foresaid things, before they arise from the table. When the Jews have eaten their fills, Grace a●ter meat. than the good man of the house, some one of the Rabbins, or some guest or stranger, if any such be present, says grace after meat. Their thanksgiving is very prolix and tedious; in which praising God, they thank him that he gives meat and drink to them and all other his creatures, that he sustains them through his goodness, that he brought their fathers out of the land of of Egypt, and gave them the land of Canaan for and inheritance, made a covenant with them, and in giving them the law made a promise unto them, that he would for ever keep and defend them. They pray and beseech him that he would have mercy upon Zion, build again their holy Temple, and restore the Kingdom of David in these their days; send them the Messias and Eliah the Prophet to deliver them out of the house of bondage; to preserve them against poverty, that they may not be forced to beg or borrow of the Christians, who in their repute are men merely flesh and blood, poor miserable mortals and castawaies; who entertain no commerce with their Maker; who are subject to the curse, and utterly rejected, who shall die and perish like unto beasts; when on the contrary, they are a holy nation, the ●lock and inheritance of God himself. They further pray that God would vouchsafe to fill their hands with all good things, and no● suffer them to be ashamed, but to break the yoke of the Christians from off their necks, and to bring them back into their own land; to bestow a blessing upon the house where in they have feasted, and to enrich the master and mistress thereof, with their children, and all their posterity, etc. To which things, every one saying, Amen, with attentive minds repeating the words of David, Psal. 34. 9, 10. O fear the Lord all ye his saints, for they that fear him lack nothing. The lions do lack and suffer hunger, but they that seek the Lord, shall want no manner of thing that is good. This they say with their mouths so empty of meat, that not one crumb of bread or piece of flesh, sticks between their teeth, and those words bind them thereunto: Let my mouth be filled with thy praise and glory all the day long. Psal. 71. 7. Orach. chajim. num. 184. Prayers are always to be said in that place where dinner or supper is eaten. Hence the Cabalists write, that whosoever prays not in that place where any banquet is celebrated, shall never come unto the grave, because they shall die such a death, which is never accompanied with any burial; as, hanging, drowning, or such like. There was once a time when a certain godly and religious Jew being in the field, refreshed and filled with wholesome meats, forgot to give thanks. When he had been long absent from the foresaid place, and at length remembering he had offended in not saying grace; having another in his company, he said unto him, that he must of necessity return to that place where he had formerly taken meat, because he had left a precious tool there. Which when he had done, and prayed, and given thanks, God showed this miracle. He created a golden dove which the Jew had bestowed on him, as a reward of his honesty and piety, in observing the precepts of the Talmud with so great diligence. This was a miracle indeed in that place, but it had been none at all in Paphlagonia, although the dove being throughly roasted, had s●own into his mouth. Without all doubt this miracle was done near unto the Indian mines: For who will be so stupid, as not to believe that this dove flying from thence, and being wearied in slight, alighted here to rest herself. The Chachamim and Doctors command, that a man should not make many banquets in one week, lest he should so carry himself that every day thereof might be accounted for an holy day; as some do, who mutually inviting one another, say, to day you shall feast with me, so will I to morrow with you, etc. for the whole week. Of such men the Cabalists writing, say, that at such banquets, an evil spirit called Sama●l, feasts himself, lib. ●eschis chochma c. 5. p. 6●. together with others of his society, inciting the guests to many grand offences. Rabbi Levi in the behalf of Rabbi Abhen, in the name of Rabbi Joshua, saith, that the bellies of all those that keep such revel, eating and drinking, sporting and feasting every week, do burst asunder the third after they are dead and laid in their graves, and the dung of their entrails is poured upon their faces; as it is written, I will sprinkle the dung of your feasts upon your faces. Which once come to pass, the Devils come and jeer them, saying; now devour that which even now thou gormandisedst. And here I will leave them, and proceed to a further declaration of their carriage, after they rise from the table. CHAP. VIII. Of their evening prayer, and their manner of going to bed. IN great Cities where the Jews have Schools or Synagogues, Minhag. p. 6. Orach. chajim. num. 232. the cannoneer of the School a so called, because by knocking at their doors, he warns them to come to prayers. who is the same with a Sexton in other places, going about unto their houses about five a clock in the afternoon, knocks at their doors with an hammer, thereby giving them notice that they ought to make haste to evening prayer. So soon as they come into the Synagogue, they set them down, and huddle up a certain prayer, by reason of the first word therein, called Aschre b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectum esse, for only the righteous man is blessed. Psal. 145. 15. 1▪ 45. 1. which in English signifies Blessedness, which is taken out of the eighty fourth Psalm, and the first verse, which begins with this forementioned word; The prayer runs thus. Blessed are they that dwell in thine house, for they will always be praising thee, Selah. c Selah. This word according to Schendler, hath neither any regular form of a Noun, nor signification, but only serves for music and melody, and as an enc●●uicke, makes up the harmony. A word without sense; but the root of it, according to Rabbi David, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exalt or elevate; so that Selah must be as much as a note of elevation and listing up of the voice in such or such a place. Of this opinion is Mercerus; and therefore it is not found in any place but in the Psalms, and Song of Habbakkuk. Kimchi saith, it lifts us to a consideration of things written. In these words boasting of their diligence in frequenting the house of the Lord) Happy are the people that be in such a case; yea blessed are the people that have the Lord for their God. I will magnify thee, O Lord my King; I will praise thy name for ever and ever, etc. unto the end of the Psalm. This prayer is in so great esteem among them, that they write, that whosoever saith it three times a day, shall have his portion in eternal life. Then the Chanter rising up, sings half of that holy prayer, which they call Kaddisch; after that the whole Synagogue joins in the repetition of the eighteen laudatory petitions, of which we made mention in their morning prayer. Which done and finished, the Chanter coming for his chair or pulpit, so called by the Christians, falls down upon his knees before the Ark, and leans his head upon his left hand, which all the people do likewise, and bowing their head towards the left side, and covering theirface, with their whole heart (for the heart lies upon the left side, and so the head and heart are joined in such a position) they in a most devout manner pronounce the words following: O merciful and gracious GOD, Psal. 6. I have sinned in thy sight, but thou art full of mercy. Have mercy therefore upon me, and receive my prayer, which proceedeth out of unfeigned lips. Rebuke me not O Lord, in thy fury, neither chasten me in thy heavy displeasure. They moreover repeat the sixth Psalm from the beginning to the end, with their heads covered and bended towards the earth. The Chanter falls down upon his knees before the Ark, Ios. 7. 6. in imitation of Joshua; of whom it is written, That he rend his clothes, and fell to the earth upon his face before the Ark of the Lord, until the eventide, he and the elders of Israel, and put dust upon their heads. The reason why they cover their faces, is this: In ancient times when they had a large and spacious Temple, they came thither to confess their sins, every one stood from another by the space of four else, lest his neighbour should hear his confession. In these days therefore they cover their faces for the same end and purpose. They lean their head upon their left hand, moved hereunto by that which is written: His left hand is under my head, Can●. 2. 6. and his right hand doth embrace me. And moreover, because Isaac being about to be sacrificed, lay upon his left side. But to return to the point in hand. They suddenly rise up again, and their Chanter says, We are ignorant, O Lord, what other thing to put in practice, but only to lift up our eyes unto thee; as though they would say, We have worshipped thee O God, sitting and standing being humble and lifted up, kneeling, and with anerected posture; not knowing what more is re●●i●ed of us; yet we will once again lift up our eyes unto thee. Hitherto they only have sung their prayer called Kaddisch, which finished, their evening prayer is ended. Now indeed it were very laudable, if after this evening sacrifice of prayer and thanksgiving, returning to their own houses, they did immediately fall to supper; and that ended, again to assemble themselves into the Synagogue, for the performance of their nocturnal devotions. But this practice is disapproved by the Rabbins, as a thing very inconvenient, seeing many may be drunk, and so forget their duty of prayer; therefore they have decreed, that presently after the evening prayer be ended, that accustomed, to be said in the beginning of the night, should also be finished. Yet not withstanding, they make some small stay between Minhah and Ma●rib, that is to say, between their evening and nightly prayers, to the end the one may be differenced from the other. They have one acquaint custom concerning the reconcilement of them that are at strife one with another, and that in time of prayers. For if two be at odds, and the one cannot bring the other with him into the Synagogue: That a reconcilemet may be made, he steps▪ unto the book, out of which the Chanter sings or says their common prayers, shuts it, and giving it a clap with his hand, saith, I conclude and put a period to this exercise; which is all one as if he should say, I lock and seal up this order of praying, interdicting the same, until an agreement be made between me and mine adversary. And from that time forward, until his desire be accomplished, it is not lawful for them to say any more prayers in the Synagogue. Thence it often falls out, that they retune home without any praying; yet if the one party be wayward and refractory, there happens many times a surcease and intermission of this duty of prayer, for some whole days together. Among many others, they have a prayer, that God would vouchsafe to deliver them from the Christians▪ and bring them back again to their own land: This prayer begins, Baruch Jehovah, O blessed God our Lord, help us, gather together and deliver us from the Gentiles, that we professing thy holy Name, may make our boast of thy praise. All the people which thou hast created shall come and worship thee, fall down before thee, and sing praises unto thy name. Our eyes shall see it, our heart shall rejoice, our soul shall be joyful in thy strength, when it shall be said in Zion▪ The Lord doth reign, God is King, he doth rule, and shall bear rule for evermore; for thine is thy Kingdom, etc. But alas poor silly Jew, in vain thou gapest after (with a greedy expectation) this thy rejoicing, seeing he is come some sixteen hundred years ago, whom thou as yet waits for, and expects to bring thee joy and consolation. Furthermore, they say one petition more, formerly mentioned in their morning prayer; in which, they entreat God to revenge their cause against all the Christians in general; but in a more especial manner, against their Magistrates. If any lost a father in that year, he is tied all the year long to say that prayer, called Kaddisch the less, by the mediation of which, his father shall be delivered out of purgatory; of which (God willing) more hereafter. When they go out of the Synagogue, then must they repeat those sentences formerly mentioned in the fifth Chapter. Tal. & R. Alphes. Tract Berachos. c. 1. And in this place again they exercise many prolix disputes about that prayer, beginning, Schema Israel, Hear O Israel, the Lord thy God is one God, questioning the manner how, the time when, the place where this prayer should be said and repeated. All which to avoid prolixity, I willingly omit. At dinner and supper their carriage is the same. Orach. chajim num. 235. When they go to bed, they must first draw off the left foot shoe, than the right. They put off their shirts lying in bed, and covered with clothes, lest the beams and walls of the house, should behold their unseemly nakedness. And this is the cause that they never use to empty their bladder in their bedchamber, their clothes being off, the very act becoming a shameful disgrace unto them, and the consequent of such impudence, being a fearfullapse into an extreme poverty; a consideration also had, that it is one of those things God hateth. Whosoever says that prayer, Schema Israel, Hear O Israel etc. must endeavour instantly upon the finishing of the same, to fall asleep, and take an especial care, that he speak nothing after it; as it is written, Psal. 4. 4. Commune with your own heart upon your bed, and be still, Selah. If sleep will not presently attempt to close up his eyes he must not cease to repeat the said prayer until the approach thereof tongue-tye his devotions; for in●o doing, his rest shall be sweet and delightful unto his wearied body, his sleep comfortable and restorative. The bed wherein the man and wife are to make their repose, is to be furnished with clean sheets without spot or blemish; for it may come to pass, that the man may meditate upon some thing which he hath learned, and also committed to memory by reading the Scriptures whilst it was yet day; yea both man and woman may join in prayer to the Almighty, that they may beget children which will be obedient to their command; and a heinous offence it is, to foster such meditations, to pour out such prayers upon a defiled couch. It is written in the Talmud, Tract Taa●is de jejunio. that the Schoolars of Rabbi Sirrah, upon a time demanding the reason why he lived so long, his answer was, that he never learned, named; nay, which is more, did not at any time think of the Name of God, in an unclean place. Their bed is commonly so situated, that their head lies toward the South, their feet toward the north. The reason is, by this means it comes to pass, they beget many male children, Tract. Berachos. c. 1. as it is proved out of the Talmud, Rabbi Alphes, and the Psalms of David. The North, as also the Northern wind, is called in the Hebrew Tzaphon a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzaphon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere to hide, because the northern pole is his hid from them that dwell in judea. and it is written in the 17 Psalm, ●zphoneca temalle bitnam b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders, thou fillest their bellies with thy hid treasure: Yet however the word primarily signifies the north winde num. ●40. 〈◊〉. cap. 38. which the Rabbins render, The North wind shall fill their bellies, and they shall have children at their desire. The interpretation indeed is agreeable to the words of the Text: And though the Rabbins know, that the sense or gloss which they put upon them, is not proper and correspondent; yet it is doctor-like in their esteem, to put such subtle interpretations upon the several parcels of holy writ. And now because this demonstration was deprehended to be of small force; therefore a philosophical rabbin, or a rabbinical Philosopher, call him what you please, in his book entitled Reschis chochma●, The beginning of wisdom, hath otherwise expounded it; which exposition it is not needful here to enrol. Moreover, the Jews have bedchamber Ethics; The first and chie●e point handled therein, is, how the man ought to behave himself towards his wife when they are in bed together, which is there most subtly disputed and handled, as they are persuaded. Which for the reverence I bear to a chaste and circumcised ear, I will neither say it is laudable, nor shall my pen expose it to the offence of chaste, or the temptation of loose livers. If any lustful monkey have some itching desire to read such bawdy morals, let him peruse the book called Orach Chajim. As for me, my modesty shall bridle it, and leaving the Jew in the bed with his wife, suffering him to take his rest, we will proceed to a further narration of their sanctity and holiness. CHAP. IX. How the Jews do cease from their labours every Monday and Thursday. IT is registered in the Talmud, Tract. Rabhae Kama. cap. 7. as also in the writings of Rabbi Alphes, that Ezra the Prophet did command the Jews in that time when they were in captivity at Babylon, to observe these ten things. First, that upon the Sabbath day; Secondly, that upon every Monday and Thursday in every week they should repair to the Synagogue, and read some certain Chapters or Sections out of the book of the law, and that publicly, some peculiar Ceremonies, and a more than vulgar holiness being conjoined with the practice of the same. Thirdly, that upon every Monday and Tuesday they should sit in judgement, deciding the causes betwixt man and man, that according to the rule of justice, every one may have his own. Fourthly, that upon Thursday they should wash all unclean clothes and vessels, sweep the house, and make every corner thereof very handsome, in honour of the holy Sabbath. Fifthly, that every Thursday the men should eat leeks. Sixthly that the women rising early in the morning, should bake their bread, to the end that they may have in readiness a morsel to relieve the poor when he cometh to their door. Seventhly, that the women should wear a veil or mask for modesty's sake. Eighthly, that the women entering into the bath, aught to comb their hair in an accurate manner, even so that one hair may be parted from another. Ninthly, that it shall be lawful for all Chapmen and Merchants travelling from Fair to Fair to sell their wares; that by this means the women may furnish themselves with all things of fragrant smell, and gay attire, both for the better celebration of the Sabbath, and for the pleasing of their husbands. Lastly, that those who were troubled in the night time with the efflux of seed out of their genitals, and so became unclean, should purge themselves by washing. Hence it appears, that although the Prophets who were before Ezra's time, did institute and ordain, that the people should every Sabbath day, be taught out of the Law of Moses; yet was it meet that Ezra (to in●ite and prick Israel forwards to a higher degree of godliness) should enact it for a perpetual decree, that three days, in any week, should not pass but in one of them some thing should be rehearsed out of the Law of Moses, by which the people being auditors, might receive instruction. This Edict of Ezra, his learned successors did teach and expound, and also ratify and confirm out of those words in Exodus, Exod. 15. 22. They went out into the wilderness of Sur, and they went three days and found no water. By water in this place, understanding the Law, because it is called by the name of water by the Prophet, Isaiah 55. 1. Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea, come, buy wine and milk without money and without price; that is to say, Come ye unto the Law and word of God. Without which when they had walked three days in the desert, they divided the week in such a manner, that once in three days they ought always to hear and learn somewhat out of the law. This custom is also practised upon mondays and Thursdays in remembrance of Moses, who upon Thursdaies' went up into Mount Sinai, brought from thence the two Tables of the Law made of Cedar; entreated a pardon for the sin of the Jews in making the golden calf; and upon Monday came down from the Mount again. Hereupon also those which are most puritanically straight-laced among the Jews at this day use to fast upon mondays and Fridays; as that Pharisee did in the time of our Saviour, boasting thereof in this supercilious manner, I give thee thanks O God, that I am not as other men are, extortioners, unjust, adulterers, nor as this Publican; I fast twice a week, and pay tithes of all that I have. Thirdly, it is necessary that upon these days a singular care be had of hearing and meditating the word of God, in respect that they are days appointed for judicature. Hence also it is, that the half of them to this very day are festival among the Jews: For in the mornings of them, they repair very timely unto the Synagogue, where besides their ordinary prayers, they sing or say many other which are extant in their Minhagin, and their manuals of prayer. Moreover, they are wont to boast in a very swaggering stile of their taking out and putting in the book of the Law into the Ark; of which more anon. Concerning their usual prayers upon these days, they add one more than ordinary to those in the morning, beginning, Vehu racham, to which they attribute great virtue and strange operations; hidden ones surely, for they have not made their appearance for one thousand six hundred and odd years. This they use to say standing, and that with great devotion. There is a certain story very pat to this purpose. When the Jews were banished out of Jerusalem by Titus Vespasian the Roman Emperor: The Emperor commanded that three ships filled with Jews, should be set to float upon the sea, having neither mast nor sails. This his command being put in execution▪ the ships being tossed with a most violent tempest, were parted asunder, and cast upon the shore of three divers countries; the names whereof, were Lovanda, Arlado, and Burdeli, which are now worn out of remembrance. All the Jews in one of those ships, were very courteously entertained by the Lord of that country in which they landed, who in a most bountiful manner gave them land to till, and Vineyards. After his death, there arose another King, who handled and vexed the Jews most inhumanely, even as Pharaoh did their Ancestors, saying unto them, that he would try whether they were true Jews or not after the same manner that Nabuchadnezzar tried Hananias, Misael, and Azarias, and if you can walk without hurt in the middle of the fiery furnace, as they did, then will I confess that you are true Jews indeed. To whom the Jews made answer, entreating him that he would do unto them, as Nabuchadnezzar did to the three former; which was, to grant them three day's respite, that they might pray unto God to deliver them. Which when he had granted, two brothers called Joseph and Benjamin, and their Cousin Samuel, came together to consult what was best to be done, who determined neither to eat or drink for three days together. Which while they put in practice, every one having a several prayer, which they joined in one, and repeated it without intermission night and day, until their allotted time was ended. In the morning of the third day, one of them said he had dreamt that he heard one read a verse out of the Bible, in which Kt was twice, and Lo three times reiterated; but what it meant, or where it was, he was altogether ignorant. Then answered one of the other two, and said, this verse will be a help and comfort unto thee; for hereby is signified, that God will send thee help from heaven; and it is written in the forty third chapter of Isaiah, and the second verse, the words whereof are these; K●, when thou passest through the waters I will be with thee, and through the rivers they shall Lo, not overflow thee. King, when thou walkest through the fire, thou shalt Lo, not be burnt, Lo neither shall the flame kindle upon thee. Upon the third day a huge fire was provided early in the morning, an immense number of people flocking to the execution, who were very desirous to be present at the burning. The congregation being complete, these three men did commend their bodies to the mercy of the fire singing and praying until all the wood being consumed, they came out of the fire without the least touch thereof. This miracle the foresaid men divulged in what place soever they came; whereupon it was ordained and commanded that this prayer should be said every Monday and Thursday morning in every Synagogue, and place of public prayer; which the Jews observe and keep unto this very day, hoping, that by the power of this prayer, they shall be delivered from their long continued captivity, and tedious exile. But alas, their hopes will be frustrate, so long as they despise and set at nought the Saviour of their souls. Christ Jesus, and persevere in their horrible superstition. This Fable is here related more at large, than it is by Antonius Margarita out of the book Colbo. The prayer beginning Vehu racham, so much esteemed of them, is written in the form following, He is merciful, forgiving iniquity, and not destroying the sinner. He oftentimes turns his anger from us, and suffers not his fury to arise. O God I beseech thee take not thy mercy from me, let thy meekness and truth always preserve me. Help us O God, our God, and gather us from among the Gentiles, etc. In brief, the sum of this prayer is this: They beg of God that he would vouchsafe to pardon their sins, take pity upon the desolations of their City and Temple, to gather them from the four corners of the earth, and never suffer his inheritance to be ashamed. In this prayer they are also mindful of us Christians, against whom they thus petition, O God, how long shall thy strength remain in captivity; and thy beauty in thy enemy's hand? O Lord God, stir up thy strength, and revenge us upon all our enemies, so shall their might be turned into weakness, and they shall be ashamed and perish. These last words are in many Copies left out, by reason of an injunction laid upon the Printers by the Christian Magistrate, an empty space being left, that they may either write them, or e●se inquire what is wanting. These things thus finished, they fall the second time upon their faces, and saying many other prayers (as was declared in the former Chapter;) they beseech God that he would remove his anger far from them, and not deliver them into the hands of their enemies, but being mindful of the Covenant that he made with their fathers, would make their seed like unto the stars of Heaven for multitude. After that they have for such a space, either kneeling or standing poured out their souls in prayer unto God; then follows the narration of that pomp and state which they exhibit to the book of the Law; they read weekly Lectures out of it, according as they were enjoined by Ezra the scribe: The manner followeth. In every Synagogue they have the book of the Law, to wit, the Pentateuch, written in long schroles of parchment sewed together; at the ends thereof are fastened certain pieces of wood, for the safer keeping, and more easy carriage of the book of the Law. This book is kept in a certain Ark or Chest, standing continually against some wall of the Synagogue. Before the Ark is a little door, and before it a hanging made by the Art of the embroiderer. This is of divers sorts, and the more solemnn the festival is, the richer are the hangings: Those are had in greatest esteem with them, whose outside is adorned and wrought with the shapes of divers birds; for such were always an ornament upon the old Ark of the Covenant. The book is always wrapped up in a linen cloth; in which are characterised some Hebrew words, and divers names. That which is the most outward of all, is oftentimes a linen cloth much like unto a little coat or cloak made of silk, but sometimes of puregold, upon which they hang some silver plates fastened to a golden chain, in which is written▪ quotha thorah, that is to say, the crown of the Law; or Kodesch adonai, holiness to the Lord. Then the sexton goes about and cries, who will buy Gelilah etz chajim? which is a certain kind of office, which any supplying, is licenced to toss over the book of the Law by a serious revisal: Which office is granted unto him who will give the most money for it, which is put into the poor man's box, and chested up for their relief. Those pieces of wood, by the help whereof the book of the Law is carried up and down, are called by them etz chaijm the wood of life; Pro. 3. 18. to which that sentence of Solomon was Godfather; Wisdom is the tree of life to them th●t lay hold on it. Gelilah signifies a folding, intimating what things may be observed in the folding and unfolding of the book. Orach. chajim num 135. When the Chanter takes this holy book out of the Ark, than he goes into the pulpit, where he reads out of the same, these words following. Num. 10. ●5: It came to pass, when the A●ke was set forth, that Moses said, Rise up, O Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. Again, Many people shall go and say, Isaiah 2. 3. come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem. The Chanter when he begins to sing, laying the book upon his arm, Psal. 34. 3. saith, O praise the Lord with me, and let us magnify his name together, To which the whole congregation makes this answer; Psal. 99 5,9. O magnify the Lord our God, and fall down before his foot stool, for he is holy. O magnify the Lord our God, and worship him upon his holy hill; for the Lord our God is holy. Directly above that four square structure, is placed a certain table covered with a silken Carpet, upon which the Chasan or Chanter lays down the book of the Law: Then comes he who is to purchase the Office of Gelilah with his money, taking away and divesting the book, of its formerly in wrapping garments; which finished, the Chasan, and the other who was to buy his place, call one out of the whole congregation, and commanding his personal appearance in his father's name, and his own; he approaching the presence, seats himself in the middle, kisses the book, not upon the bare leaves of the same, for this were an heinous offence, but through the swaddling clouts thereof; and grasping the cover thereof, says with a loud voice; praise the Lord etc. Blessed be thou O God, who hast chosen us unto thyself before all other nations of the earth, and hast given us thy Law. Blessed be thou O God the Law giver. Now the Jew persuades himself that his lot is fallen unto him in a fair ground, seeing he hath seen and handled the tree of life, and therefore becomes blessed above all other people. In the next place the minister reads a chapter or section out of the Bible which ended, he who was formerly summoned to appear, takes the book the second time and kisseth it, saying, Blessed be thou O God who hast given us the very law, and implanted unto us eternal life. Blessed be thou the Lawgiver. After this, two more are successively called, whose behaviour is squared according to the platform of the former's carriage. He that came first in, goes out by another door then that which afforded him entrance. After these another is cited, who ought to have a well brawned arm; for he must lift up the book at arms end, and turning round, must expose it to the view of every spectator, the whole congregation in the mean season, bellowing ou●, This is the law which Moses gave to the Israelites. This Office is named Hagbahah, and is sold to him for money, who bids most. While the match is in making, those brawling scolds, the women, press into the Synagogue with a great deal of quarrelling and much opposition, every one striving to gain a place in some window or other, where they may be blessed with the sight of such an holy book, thinking to reap some pleasure by the sole beholding of it, seeing their lips cannot be allowed to second their husbands in billing of it. The women have a peculiar Synagogue of their own, differenced from that of their husbands, with latticed and cross-barred windows: Concerning which, much is spoken in the Talmud, Tract. Sucha. de Sab. constru. cap. ult. Zach. 12. 12, 13 and an evident demonstration there of is given by the Prophet Zachary, in these words; The land shall mourn, every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart: The family of the house of Levi apart, and their wives apart: The family of Shimei apart, and their wives apart: All the families that remain, every family apart, and their wives apart. Whence they conclude, that the men and women are not to come into the same Synagogue in the time of divine service; and that for modesty and honesties sake, seeing not only women, but men likewise, are apt and inclineable to fall into divers lustful cogitations, when they are in the same place together. If the Jew who reads the Law, chance to stumble and let the book fall out of his hand, he is bound to fast, and all the rest also for a long time together, seeing this accident presageth some great calamity to come upon them. At length come they who have purchased the Gelilah, and etz chajim, the one of them touching the wooden cover of the book, folding it up, (great experience is required in this case) the other administers the linen clothes, in which it ought to be enwrapped, and its silver-twisted coat involving all the rest. Then comes every one in the Synagogue, both young and old, and kisses the book, touching it only with two fingers, with which they afterwards handle their face; which action relishing of a supreme sanctity, is held for a sovereign medicine against blindness, and all diseases incident to the eye. While the book is carried to the Ark, the Chanter sings, praise the name of the Lord; for the name of this our God, is of great power and strength. The congregation answereth and saith; His praise is above heaven and earth; he hath exalted the horn of his peculiar people, to the praise of all his saints: Yea, the Israelites being a folk most near unto him, praise ye the Lord. When the book is laid in the Ark, the people say or sing those words of Moses, used by him when the Ark rested. Return O Lord unto the many thousands of Israel. Then they conclude all, saying (as was formerly noted) at their going out of the Synagogue, O Lord, lead me in thy justice, because of mine enemies, make my way plain before thy face. The Lord shall keep my going out, and coming in, from this time forth for evermore. These words they repeat also when they go out of doors, either to take a journey, or to do any other business. CHAP. X. The preparation of the Jews to the Sabbath, and how they begin the same. IT is written in the second book of Moses, Exod. 16. 22. That upon the sixth day they gathered twice as much bread; Verse 23. and a little after, this is that which the Lord hath said, To morrow is the rest of the holy Sabbath unto the Lord, bake that which you will bake to day, and seeth that ye will seethe, and that which remaineth over, lay up for you to be kept until the morning. These words force the Jews to this conclusion, that it is their duty, and Gods command too, that they should provide all things necessary, pertaining to the honourable celebration of the Sabbath; especially dainty and delicate meats, which they ought to boil or bake betimes upon the Friday morning, whereon they may feed upon the Sabbath, and with more facility, rest from their labours. The women are in a more particular manner enjoined to prepare great store of palate pleasing wafers; who while they are kneading and making ready the dough, they are very ceremonial therein, leaving the lump whole. If the bignesel cause a necessity of division, which is often seen in great families, than the one part thereof is covered with a cloth, that it may not be ashamed, and put an open scandal by the other part, in that it is provided in the last place, for the Sabbaths repast. They honour the Sabbath with three banquets, all served in much pomp. The first whereof they celebrate upon Friday at night, when the Sabbath begins. The second upon the day it self about twelve of the clock. The third and last upon the evening of the same. These to be the due times, they prove out of those words of Moses, Exod. 16. 26. Eat that to day, for to day it is a Sabbath unto the Lord; to day ye shall not find it in the field. From the word to day, thrice repeated, the Rabbins conclude, that Moses in this place doth signify, that manna ought to be eaten at three several times upon the Sabbath, orderly succeeding one another. This institution according to the same Doctors, in their Dutch Minhagin, is profitable in another respect: That is, if only one banquet should be provided, every one would with such greediness feed thereupon, that his guts should be sufficiently stuffed for the rest of the ensuing time, even until the end of the Sabbath. But now, seeing that every man knows that one banquet being ended, two more are to succeed, his stomach hath no such edge to the first, as otherwise it had, but living in a very temperate manner he eats his meat with pleasure, conscious of a second and third return to the table. What other Rites they practise shall hereafter be manifested. In the time of preparation, no man must think it a thing unseemly, or derogating from his birth or riches, to work with his own hands, that the preparation to the Sabbath, may be complete. And although some one man there were, who had an hundred thousand men and maids, yet ought not to be a mere overseer of their labours, but a partaker, and that in honour of the Sabbath. According to that which is recorded in the Talmud, that the good and honest man Rabbe Chasda, would fall a chopping potherbs: Those learned men, Rabath, and Rabbi Joseph, would cleave wood: Rabbi Ezra, would make the fire; Rabbi Nachman would sweep the house, and would moreover provide all manner of instruments necessary for the table. Meats either boiled or roasted are kept hot in an oven, because they are better hot then cold. The tablestands covered all the day and night long, which hath a mystical signification; as hereafter shall be declared. Furthermore, they wash their heads, and use the help of a barber if need require. The women ought to attire their heads, and plate their hair, to go into some hot bath, or else to wash their hands in hot water. Upon every Friday they pair their nails, and in a very superstitious fashion, beginning at the fourth finger of the left hand, and so holding on to the second, then to the fifth, then to the third, and last of all to the thumb; whence it comes to pass, that they cut not their nails in order, but still over-skip some finger or other. In cutting those of the right hand, they begin with the second finger, and so hold on to the fourth. He that throws his nails, being cut off, upon the ground, that they may be trodden under foot of men, is a wicked man, and a great sinner. For Satan hath power over the nails, and wizards by the help of them, exercise their enchantments; and if any chance to tread upon them, some great danger or other hangs over his head. On the contrary, whosoever digs and buries them in the earth, he is accounted for an honest righteous man. If he cast them into the fire, then is he a holy and honourable man in esteem. And the truth of every particular, they evidently demonstrate in their own opinion, out of the words formerly alleged; the sum of which were, that upon the sixth day, they should prepare themselves. Moreover, it is necessarily required, that every one should sharp his knife, use the whetstone, and edge him acutely, job 5 24, 25. which they prove by those words; Thou shalt know that thy tabernacle shall be in peace, thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thy offspring as the grass of the earth. Out of which saying the Jewish Doctors have drawn this conclusion; that wheresoever is a blunt knife, and nothing cunning in cutting there is no peace at the table, and the whole house is out of square. In the next place they put on their holiday clothes, Orach. chajim num. 262. every one dressing himself in the most minicall fashion, his plodding curiosity can invent. They of the richer sort, have garments only appropriated to the day, not kissing their corpses upon any other, and their reason for the same is very plausible; for the Rabbins call the Sabbath a Queen: Now if any being to make his appearance before this Queen, should not put on some princely garments, such as in other place; they use to wear in the presence of a King, than this Queen should be much scandalised thereby. They cover the table with fine and clean linen, not neglecting the provision of napkins, trenchers, cups, cushions, stools, and other appurtenances, that all things may be in a readiness to entertain this renowned Queen, the Sabbath, in a fit and decent manner. In the days of old, Orach. chajim. num. 256. warning to a due preparation was wont to be given by the sound of an horn or trumpet. But at this day the Sexton or keeper of the Synagogue, goes about to every house, making proclamation that every man should cease from labour, and prepare himself to a comely and honourable welcomming of the holy Sabbath, which comes to his house much like to some beautiful spouse. Therefore eventide once come, they rest from all domestic employments, and early give the Sabbath a laudable beginning, adding nothing of the week thereunto; but going into the Synagogue, are conversant in prayer, in the singing of psalms and hymns and spiritual songs, according to their wont manner. While the day takes it leave with a ruddy countenance, blushing that the night should displace it, and the splendent rays of the Sun only gild the tops of trees and mountains, the women light their sabbatical tapers. The lamps they use, are made of Copper, and they hang them up in the dining room, whose matches▪ so soon as they begin to burn, the mistress of the house stretching out her hands, towards the lights, saith, Blessed be thou, O God, our God King of the world, who hast sanctified us by thy commandments, and commanded us to light the lamps appointed for the celebration of the Sabbath. When the season is cloudy, the hens supply the place of a clock unto the woman. For they flying up to take their lodging, are a certain sign, that the time wherein the Sabbath ought to begin, draws near. If there be no hens in the Town, than the Crow and Nightingale taking betimes their place of rest give her notice of the approach. Women are enjoined the performance of this office, rather than men; for two reasons which are urged by the Rabbins. The first is, because so soon as our old Grandam Eve had perceived that she by eating of the forbidden fruit was liable to die the death, she also desired that good Adam should taste of the same; saying, if I must die, indeed it is fit and convenient that thou shouldst die with me. Hereupon being very importunate with him to eat, which he refusing, she breaks a club from off the tree, never ceasing therewith, to bang his hide, until she forced him whether he would or not, to take the apple and eat it, Gen. 3. 12. as the Text saith, She gave me of the tree, and I did eat, that is to say, she gave me many sound blows with her bastinado which she broke from the tree, and so caused me to eat. This gloss is in Orach chajim, and the second Chapter. Thus the mad fool Adam suffered his wife to wear the breeches to beat and seduce him, and by this means transgressing the Lords commandment, brought death upon him, and all his posterity. Moreover, the Sun shall shine in the same degree of a glorious lustre to the immortal eyes of the just, in the world to come, that shined unto Eve before she had sinned; for so soon as she had committed sin, the Sun changed his primitive light, clouding it in obscurity, so that Eves black offence became a veil unto that glorious light of the whole universe. A second reason for which the women are to light lamps in their houses, is, because they are always resident at home; but their husbands are often abroad, encumbered with divers affairs. Furthermore it is written, Exod. 27. 20. Thou shalt command the children of Israel, that they bring the pure o●le olive beaten for the light, to cause the lamp to burn always. The trifling Rabbins here make a question, Brand ●spieg. cap. 37. why Moses writ the Hebrew word, Tetzaveh, signifying, thou shalt command with the letter Thou, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Tzade would have been sufficient? The answer is, that Moses would hereby show it to be the duty of the women to light the lamps; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word, Naschim, signifying women, in number makes four hundred and so many the letter Thou. Of this word more hereafter (truly an excellent proof) Therefore seeing the women put out the light of life which was in the world, in recompense thereof, she is bound in the evening of every Sabbath and Festival, to light the lamps, and that in sign of her repentance, as willing to revive and re-enlighten the soul of man, which compared to the lamp by the wisest of men, when he saith, Prov. 20. 27. The spirit of man is the candle of the Lord, searching all the inward parts of the belly. The Jewish Doctors have likewise written, that if any woman light those lamps with a devout mind, attending well what she is about, her work is as worthy to be had in honour, as if she had lighted that golden lamp which was once in the holy Temple at Jerusalem. It is also recorded in the Talmud, that the women die in childbed for a threefold sin and offence. First, for their forgetfulness to take the lump a This lump in old time, was made with oil; concerning which you may read, Exod 29. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of leaven out of the tub, which was provided for the making of bread against the Sabbath. Secondly, for not lighting the lamps upon the Sabbath. Lastly, for having no care of their monthly flowers. These three things are proved after a cabbalistical manner, to produce such an effect, by considering the word Chavah. The first letter Cheth signifies Challah, which being interpreted, is as much as sickness. The second letter Vau notes Veseth, a word only in use among the Rabbins, signifying the menstruous flux of women's flowers. The third letter, H●, notes Hadalkah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a burning or inflammation. All which those women that perform, and diligently put in execution, the foresaid commandments do easily escape. The lamps ought to be two in number, or moe, according to the quality and condition of the house, wherein they are lighted. These represent all the members of man's body, as well of the male as female. For the man hath two hundred forty eight, but the woman two hundred fifty two, according to the Jewish anatomy. These two numbers being conjoined, make up five hundred, and so many contains the Hebrew word, Ne'er, which signifies a lamp, being twice written, once for the man, and once for the woman. The words, Ne'er, Ne'er, signify lamps, not Narra, fools, and the reason is, because the lamp of life shall once more be kindled both in man and woman. When the lamps begin to burn, she stretcheth forth both her hands towards them, to this end, that her action may be as an ingenious confession, that she is obnoxious to a crime, in that she should have prayed before the lighting of the lamps▪ but because she could not do it unless she would have spent her breath to no purpose, therefore she spreads forth her hands before the lamps, hindering their lighting to glent in her eyes, lest also the lamps giving but as yet a glimmering splendour, should seem not much superior to them, which send out none at all: So much for the lamps. Of what matter their matches are made, and with what oil they are to be fed, here to declare would be a task too tedious. He that desires to know, let him read that tract in the Talmud, concerning the Sabbath, where these two things are sufficiently handled: We proceed. That they begin the Sabbath betimes, the reason is, the pity and commiseration they have towards the souls which are tormented either in hell or purgatory, but have always a release in the time of the Sabbath for the celebration thereof. For so soon as they are entered the Synagogue, and sung that prayer, beginning, Berachu, in a soul ravishing delightful, and harmonical note, than hell breaks loose, and the gates of purgatory fly open, the souls in both leap out into the earth, and run into every river, fountain, or any other water they can come by, desiring for a time to cool their scorched substance; and this is the cause why the Rabbins most severely commanded, that none should dare to draw any well dry upon the Sabbath day, lest these poor and miserable souls should be utterly destitute of such a refreshing; as we may read in their Minhagin. Page 14. In the mean time that they are a praying in the Synagogue, there come two Angels, the one good, the other evil, who standing before the door of the Synagogue, and hearing any pray diligently, Gen. 2. and also read attentively that Scripture, Thus were the heavens and earth finished and all the host of them; and what follows concerning the sanctifying of the Sabbath: They bring him to his own home, and putting their hands upon his head, Isaiah 6. 7. say, Lo, this coal hath touched thy lips, and thine iniquity is taken away, and thy sin purged. Rabbi Jose saith in the name of Rabbi Juda, that these two Angels bring every man to his home when he returns from the Synagogue. And if these Angels entering the house of any Jew, find the Sabbath lamps burn clear, the table covered and furnished with all necessaries, the bed neatly made; then says the good Angel, It is the pleasure of God Almighty, that these things should be in the same state, the next Sabbath day, that I have now found them in; To which the evil Angel is forced to say, Amen. But if they find all things out of order then the evil Angel saith, these things shall be in the same manner, the next Sabbath, to which the good Angel sore against his will, must say Amen likewise. When they are departed the Synagogue, and every man returned to his own house, Exod. 20. 8. Minhag. p. 9 than one saying unto another, God send you an happy Sabbath, they instantly fall aboard; for it is written, Orach. chajim. num. 269. Remember the Sabbath day to sanctify it; which last word is in the Hebrew, lekadescho; by reason of which they give this gloss upon the Text. So soon as the Sabbath is begun, remember that thou also have thy Kaddasch in readiness; that is to say, remember solemnly to imitate the same with a cupful of wine. Hence it comes to pass, that in many Synagogues, presently after the ending of evening prayer, a bowl of wine is ready prepared, because some strangers or poor people which have no wine at home, may be there present. This being consecrated, is reached forth unto them unto the end, that may celebrate the beginning of the Sabbath in that very place. Whosoever he be in the Synagogue that blesseth the wine, he tastes it not, but gives it to some young boy to drink thereof; for he is not accustomed to drink of the same, unless it be at home at his own table, where also he usually consecrates the same. ●rach. chajim num. 273. Instantly then upon their return, they sit down to table, upon which ought to be salt, a bowl of wine, and two loaves, covered with a diapernapkin. Then the master of the family takes a bowl full of wine, and beginning the Sabbath with blessing it, saith, I am Haschischi, vaie cu●●a haschamaijm. The four first letters of these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note unto us that ever blessed name of God, JeHoVaH, the name expressing his eternal essence. And by reason of this mystery, the Rabbins have added the two former words, being the last of the first Chapter of Genesis, unto the two latter, being the first of the second, and by reason hereof, they rise up at the repetition of them, giving a due reverence to the name of God. The words interpreted, run thus: Gen. 2. 1. 2, 3. The sixth day the heaven and earth were finished, and all the host of them. And on the seventh day, God ended his work which he had made. And he rested on the seventh day from all his work which he had made. And God blessed the seventh day and sanctified it; because in it he had rested from all his work which he had made. Here in the mean time he inserts an admonition, saying, O my Lords you Rabbins, have regard unto the prayer that every one in particular may in the same manner be excused thereby, as if he had said it himself, and so he holds on to pray and say, Blessed be thou O Lord our God, King of the world, who hast created the fruit of the vine. Blessed be thou O Lòrd our God, King of the world, who hast sactified us by thy commandments, and given us thine holy Sabbath, and out of thy love and good will towards us, hast left it as hereditary unto us, in memory of thy works in the creation. For it is the beginning of the gathering together of thy Saints, and the memorial of our departure out of Egypt. Thou hast chosen and sanctified us out of all other people, and hast left us the Sabbath of thy holiness, as a legacy of thy love and good will towards us. Blessled be thou O God, who sanctifyest the Sabbath. In the next place he drinks some of the wine, and reacheth it to the the rest, that they may do as he hath done. Then he takes the napkin from over the bread, and taking the two loaves unto him, cuts them not before he hath said grace, contrary to that which he doth upon the days of the week, but presently saith. By your leave my Masters and Rabbins; blessing the bread in this form: Blessed be thou O Lord our God, King of the world, which brings bread out of the earth. After this he breaks a piece of bread and eats, imparting also to every one at the table a morsel, which is of greater size then ordinary, in honour of the Sabbath, upon it is not lawful for any to be niggardly, than they eat whatsoever God hath sent. While that the cup is in blessing, every one casts a delightful eye upon the Sabbath-lamps, Orach. chajim. num. 274. Tract de Sab. c. 15. p 113. because that the Rabbins write, that when any one travels upon the days of the week, the five hundred part of his sight departs from him; for the regaining of which, the beholding of these lamps, in that time while the wine is consecrated, is a sovereign medicine. For the Hebrew word Ne'er, signifying a light, being doubled, make in number fifty. They cover the bread, that it may not behold its own shame; the wine being present, which is in the first place sanctified for the use of the Sabbath; notwithstanding that the Scripture gives the bread the place, Deut. 8. 8. when it saith, I will bring thee into a land of wheat and barley, of vines and figge-trees. For here wheat is first named, which is the material of bread; yet nevertheless it is the last of all to be consecrated for the use of the Sabbath, which would be a great shame unto it if it should stand bare. Others affirm the bread to be covered in remembrance of the Manna: For first of all a certain dew fell in the desert, after that, the Manna, and then another dew, between which two it lay hid as between two napkins: And so the bread upon the Jews table lies between two linen clothes. Hence it is that the women make minced pies, or boil some other thing like unto it, which they eat instead of Manna; for their minced pie hath a certain lump for its bottom, and in the middle it is stuffed with flesh, above also it hath a certain cover made like unto Manna. The reason why they take two loaves, is in remembrance of the Manna, whereof they gathered in times past, two measures full upon every Friday, according to that which is written: And it came to pass that on the sixth day, Exod. 16. 22. they gathered twice as much bread. Briefly, Min. page. 11. of all things to be done by us in this world, an especial care is to be had of our bodies upon the Sabbath day: which thing the holy Scripture so often commands us, saying, Thou shalt call the Sabbath, Isaiah 59 13. Oneg, a delight, because we ought to restrhaine ourselves from no sort of pleasure upon the Sabbath day. In the same manner speaks the holy scripture concerning festivals: Thou shalt rejoice in thy feasts, Deut. 16. 14. thou and thy son, etc. that all our actions may tend to God's glory. Eat and drink therefore, and be good unto thyself, and remember to do it in honour to the Sabbath: Yet not thinking that he may eat many delicates upon the Friday, for the filling of his paunch, especially if he be poor and cannot away with the cost; for this should rather have a place in the Catalogue of sins, then good works; seeing he should also think upon the Sabbath day, that he should have no such cheer upon Sunday, and so become sorrowful at that time, when he ought the most of all to be merry. All this also is summarily comprehended in a little book called Sepher hajirah, teaching us how a Jew ought to lead his life in the fear of the Lord; and is delivered by the Jews themselves in the following verses. Against the Sabbath, ready thou shalt be To leave all work that doth belong to thee. Thyself for Sabbath do prepare; its gain, Though many maids and servants thou maintain. The Sabbath equally in all precepts availeth; Be of good cheer, think as thee nought aileth. Use neat apparel, costly raiments wear, For Sabbath of a bride the name doth bear. Buy that is daintiest 'gainst the Sabbath's day: Strictly observe its precepts every way. Keep in good appetite the stomach thine, Feed upon fish and flesh, and healthy wine. Dress up thy bed in handsome fashion good; Order thy table well, set on thy food. Bath, wash and cleanse thy head, trim up thy hair, About thee never any thing do bear. Sharpen thy knife, fall stoutly to thy meat; Cut off thy nails, fling them in fiery heat. Speak blessing to thy wine, cleanse hand and foot; By this precept thou shalt do good I wot. Be of good mood, of comfortable ease, Refrain not from, thyself wherein canst please. Merry, and withal joyful shalt thou be, As if thy works all finished were by thee. Remove thee fro all dumps and pensiveness, Table and stools have in a readiness. Lay on clean table cloth and napkins, as 'tis fit, Hasten away your roast-meat from the spit: Swill handsomely your cups and drinking glasses, Put out of mind your once endured losses, Buy the best bit thou findest upon the Mart, With wife and children make a merry heart. One table once thus dressed, gives thee three meals, Talk nothing but of merry making tales, etc. There is also extant a certain book of theirs, wherein are contained many graces, used by them before and after meat; as also upon the chief festivals throughout the whole year, written in Hebrew and Teutonicke verse. Amongst others, there is one prayer which begins, How lovely is thy rest O Lord, etc. Where it followeth. In gallant suit thyself array, Bless candle light, so 'twill in burning mend, From all manner of working fly away, On Friday all thy works bring to an end. Eat savoury fish, goodly capons, quails, Live delicately, see that nothing fails. Then against Even thyself thus recreate. All manner of good things for thee provide, Well-fatted beefs, and such as likes thy pate, From a good cup of spiceed wine, do not slide, etc. Item. In all meekness thou shalt walk, For of that the Law doth talk, With meekness all thy life-time shall be led. When Sun doth rise, at leisure keep thy bed, etc. Item. Linen and silken raiment much is made of, Honoured they be that do make their clothes thereof. An holy day the Sabbath is, Happy, that keeps it not amiss. Bring not your hearts to heavy mournful courses, Although much leanness lodge within your purses. Cheerful you ought to be, and without sorrow, Although elsewhere your money you do borrow. Furnish yourselves with wine, with flesh and fishes, Upon your table set three sorts of dishes. A good reward for thee will then be hasting Here, and in time to come, for everlasting, &c Item. Women, your candles remember for to light, With careful heed observe this time aright. Here of great profit you will make full quickly, When great with child you shall come to be fickly. If then fine cakes to bake you shall be skilful, At child birth you may play and laugh your wilful. And now lest any should account of these as poetical figments and fables, I will relate some pleasant histories out of the Talmud whereby you may have a plain evident, yea, even miraculous demonstration, that the pleasure and jocund life upon the Sabbath day, is the chiefest honour. In that tract of the Talmud entitled, de Sabbatho: Cap. 16. p. 119. These; e words are registered as they came from the mouth of Rabbi Chaia. The rich Butcher. I (saith he) was upon a time in Cyprus (others say in Ladkia) where I lodged with a certain Katzubh, or Butcher. At the time of supper a table all of gold was brought in, which sixteen men were scarce able to carry, all the furniture and other necessaries upon the table, were of gold the platters, candlesticks, salts, cups, and trenchers, all of gold, with a snmptuous variety of delicates, an most excellent apples. When the table was set before him, he beginning to praise God, said, The earth is the Lords, and the fullness thereof. When the table was removed, he again singing praises unto God, said, The heaven is the Lords, and the earth hath he given unto the children of men. Then I spoke unto him, and said, Good Sir, how came you to be so rich? and what good thing have you done in all your life? The Master, of the household, the Butcher I mean, replied, I have been a Butcher all my life long, and whensoever it was my chance to happen upon some choice fatling, I always reserved it for the celebration of the Sabbath. From thence came this my Mammon and great riches, which God vouchsafed unto me, as a reward for my diligent observance of Sabbaths. Then said I, Blessed be God who hath given thee this abundance, and hath made thee worthy to bea possessor of so great wealth. This befell the Butcher. In the same page it is registered, that there was sometimes one Joseph, surnamed Mokir Schabbas, that is to say, an honourer of the Sabbath. This man of all those victuals that the Shambles could afford, thought nothing too dear for the celebration of the Sabbath; yea he would spare neither cost nor charges in the procurement of the most rare fishes the waters could furnish him withal. This Joseph had a certain neighbour who was very rich: By him he was continually flouted, with a go to, what doth it profit thee that thou celebratest the Sabbath in such a religious manner? Certainly thou art never the richer than if thou studied the contrary. I do not reverence the Sabbath in that degree that thou dost, and yet I am richer than thou art. Good Joseph little regarding his mocks, put his trust in God, hoping that he would give him a large harvest of rewards for these his weekly expenses. At that time there were certain Astrologers in that City, who said unto the rich man, Friend; what availeth it thee to be so rich, when thy heart will not suffer thee to buy one good fish with all thy bags? We by the observation of the stars, have gathered thus much▪ that thy goods and riches which are so infinite, shall all come iuto the hands of Joseph Mokir Scabbas, that reverend observer of the Sabbath, who upon the Sabbath day is wont to have some morsel for his money. The rich man hearing the words of these stargazers, and meditating upon them, went and sold all that he had, and with the money purchased many Margarites, and other precious stones, all which he pursed up in a girdle of hair, and presently takes shipping for another country, that the good man Joseph might not inherit his goods. When he was about the middle of the Sea, behold a great tempest arose, and did ●o split the ship, that it was beyond expectation, if he did not take up his lodging in the chambers of the deep. The wind blowing most vehemently snatched his hat from off his head, tossing it into a remote place of this vast Ocean, where a fish at that time there swimming, swallowed up the hat together with the girdle, wherein were the Margarites and other precious stones. A little after this, this huge fish was taken and carried to the City upon Friday to be sold in the Market. Every Caterer prized the fish; but for a great price set upon it, none could buy it; at last comes Joseph Mokir Schabbas, who was always accustomed to buy great fishes of what price soever, who never s●uck to buy this also for the celebration of the Sabbath, which he did with a great alacrity of mind, and joy of heart of no vulgar extent. Which when he had carried home and cut up, he found in the leaunch thereof, the aforesaid girdle stuffed with precious stones, which the rich Euclio had lost: And so the prediction of the Astrologers came to pass. Then became Jos●ph a man of exceeding great wealth, greatly rejoicing because these jewels were valued to be worth a whole Kingdom. Then came a certain old man unto Joseph, and said unto him; Whosoever borroweth much for the Sabbath day, the Sabbath will likewise repay him much again; and who honours it but in part, the Lord will restore it unto him fourfold. It is also recorded in the Talmud, Tract. Taanis. cap. 30. in the Tract concerning the fasting of one Rabbi Chonech. He was wont every Friday, to send his servants into the Market, and cause them to buy up all the potherbs which the gardiner's could not put off their hands, and then commanded them to throw them into the rivers. The Rabbins in Gemarah, which is an appendix to the Talmud, ask the question, why he did not rather give their herbs unto the poor? The answer is, that if he had given them to the poor, than they would have bought none for the celebration of the Sabbath; and if it should have come so to pass that the gardiner's should have withdrawn all their potherbs, so that the poor people could not have had them, than should not the Sabbath have been celebrated by them. Again, the Rabbins ask why he did not give them unto the beasts to eat, which had been far better, than thus to throw them into the water, where they are utterly void of profit. The answer is, that he would not have that to be devoured by the irreasonable creature, which may serve for the proper food of man. And that although he cast them into the waters, yet men might take them from thence and transfer them to their own use. But why did he buy up all the potherbs? This he did for the encouragement of the Gardiner's, that they might the more willingly, and with a better accord, bring them into the Market every Friday. For if they could not have sold this their garbage for one day or two together, then had they stayed at home ever after, and so the poor people should have wanted food upon the Sabbath day, and by this means the Sabbath itself should have been dishonoured: And therefore Rabbi Chonech took this course, that the Sabbath might be honoured by voluptous living, and that by the poor man too, though a green salad were his chief delicate. It is written in the tract concerning the Sabbath, Cap. 16. p. 118. that whosoever upon the Sabbath lifts us his head, that is to say, who celebrates the Sabbath with joy and rejoicing, God shall give him a large inheritance, subdue unto him many nations, people infinite and innumerable; as it is written: Then (that is when thou shalt keep the Sabbath with joy and rejoicing, and call it thy delight) thou shalt delight thyself in the Lord, and I will set thee upon the high places of the earth, and feed thee with the inheritance of Jacob thy father, of whom it is written; Thou shalt spreadforth east and west, north and south, even into the four corners of the earth. Rabbi Nachman avers, that whosoever exhibites himself as a pattern of merriment upon the Sabbath day, shall be free from the bondage of the nations, as it is written, I will set thee upon the high places of the earth, and thou shalt tread upon the necks of thine enemy's Rabbi Juda saith, that whosoever keeps the Sabbath with a joyful heart, God shall give him whatsoever his heart can wish; as it is written: Delight in the Lord, Psal. 37.4. and he shall give thee thy hearts desire. And now seeing the Jews do not as yet tread upon the necks of their enemies, nor are really possessed of the highest places of the earth, neither have gained their hearts desire, to wit, that they may be Lords and Masters over the Christians, that they may enjoy the monarchy of the whole world; for the performance of which their wish, they pour out their prayers upon every Sabbath and festival. It is clearly manifest, that they have not as yet rightly and duly kept and sanctified the seventh day, and have not as yet delighted themselves therein to the full of a satiety. When then in the first place they have feasted themselves and filled their guts with sabbatical cheer with great joy and gladness, than they pray as abovesaid. The table is left covered and spread until the evening of the Sabbath. The candles also lighted in honour thereof, stand in their lamps unextinguished. Hence ariseth a sharp contention among them about the lights, what is to be done, what to be omitted. It is not lawful to hunt or seek for flies or lice, by the benefit of their light; or to read or write by them, lest some in so doing should be moved to snuff the lights, and by this means profane the Sabbath. Now seeing they will have the Sabbath to signify delight, Orach chajim num. 280. therefore their wise Doctors think it good, and as a great honour unto the day, if any married man, but especially one of the Rabbins, who is learned and well seen in knowledge, upon the Sabbath day at night, hug and kiss his wife a little more than ordinary. And this is the cause that they eat store of potato roots before the Sabbath begin, that they may become more valiant in the act of carnal copulation. For the same cause marriages are commonly celebrated upon the Sabbath day, that their first concourse upon that night may be the morefortunate, and the Sabbath it sel●e more highly dignified. Hereupon the common opinion is, that the infants begot upon this night, continually be partakers of eminent fortunes, and all of them at length attain unto the dignity of wise and holy men, chiefly then, when in the act of generation the parents minds are full of good and pure cogitations; when they come together not to fulfil the lusts of the flesh, but in honour to the Sabbath. Lastily, when any Jew is a travelling upon Friday, and is distant from his Inn, or his own dwelling house at evening more than a Sabbath day's journey, then ought he to stay in that very place, and there to reft himself, and celebrate the Sabbath whether it be in field, or in the middle of a wood, all perils of robbers, and want of meat and drink set aside. Concerning this matter, there is extant a true story; which runs as followeth. Upon a certain time three Jews went a travelling: When it began to be night, and the Sabbath drew near, then said one to another, what course shall we take? the way is very dangerous by reason of robbers, wild and evil beasts do also haunt the woods, better it is that we hold on, and every one become the deliverer of his own soul, then to keep the Sabbath with peril of losing both soul and body. The third said, I will not depart hence until the Sabbath be ended, for he that commanded me to sanctify it is able to preserve me in the middle of this wood. When his fellows perceived his resolution, they held on their journey, being Sabbath-breakers. But this third man stayed in the same place, as though he had been nailed unto the ground, and pitching his tent, spread a linen cloth upon the earth, for want of a better table, and set bread▪ thereupon, and what other provision he had, and so saying his evening prayer, sat him down to take his first Sabbath meal. In the mean time as he was at his repast, there came a Boar unto him of such an horrible and ugly shape, as never eye beheld. This said beast drawing near unto him, signified by certain gestures, that he was an hungry. The Jew good man in a manner terrified, gives him a crust of bread. withal feeding himself with this meditation, that God if it pleased him, could easily preserve him in safety. The Bore never moving eats the bread which was given him and stays there still. So soon as the Jew had sufficiently refreshed himself, he said his evening prayer, which ended, he lies down upon the earth to take his rest and sleep, the Boar lying down besides him. The morning light unlocking his eyelids, he was exceeding joyful, that the Boar had not devoured him, praising God and giving him thanks for such a benefit; he orderly also pours out his morning devotions, then taking his dinner and supper, and running over all his prayers. When the Sabbath was ended, he making a separation, divided the Sabbath from the rest of the week (of which more shall be spoken in the next Chapter) and so went on his journey, the Boar becoming his individual companion all the night over. Upon the same night his two companions had fallen into the hands of robbers, who had spoiled them of all that they had. At last (the Boar accompanying him) he overtook them, whom so soon as the beast beheld, he run unto them, and tore them both in pieces. At the sight whereof, fear begins to benumb the spirits of the religious Jew, and a strong opinion possessed him, that he also was at the last gasp. In the mean time, they who had robbed his fellows, came unto him, and questioned him what he was, and from whence he travelled. He made answer, I am a Jew (for having a sure confidence's in God, he would not deny himself) and came from the King's palace, and am thus far on my journey. They further enquired of him where he got that Boar? He answered, the King bestowed him on me for a guide. Then said one of the Robbers▪ surely that Jew is in great favour with the King, because his will was, he should have a safe pass age by the conduct of that Boar. And the other replied, we will give him all the money that we have, and lead him out of the wood for fear lest he discover us. Which they did, and accompanied him for a long and tedious space; they also holding on to direct him in the way that he was to go, and the Boar run back into the wood again. The case standing thus, it behoves every Jew, committing himself to the protection of him that dwelleth in the highest heavens, to remember, keep, and sanctify the Sabbath day with all diligence. CHAP. XI. How the Jews celebrate their Sabbath, and also make an end thereof. UPon the morning of the Sabbath, Orach. chajim num. 281. nov. addit. num. 28. they do not so early leave their beds, as at other times, but sleep until the day be far spent, and this they do more for their own pleasure, then for any due honour tendered unto the Sabbath; yet the more pleasure they enjoy, the more devoutly they celebrate the Sabbath in their opinion. Their Rabbins do most magisterially prove the lawfulness of this custom out of the Law, out of the twenty eight Chapter of the fourth book of Moses. When Moses, say they, makes mention in that place of the daily sacrifice, it is written, early in the morning: But when he speaks of the oblation for the seventh day, it is written, in the day of the Sabbath: The meaning of which words is this. The daily sacrifices were wont to be offered early in the morning before it was light (instead of which they repair at this day early unto their Synagogue to say their morning prayers) as was formerly declared. But upon the Sabbath a longer stay was made, and the sacrifice was not wont to be offered before perfect day. Wherefore the Jews ought to sleep larger upon this day than another, and to go later to morning prayer then at other times, to recreate themselves for a longer space upon their couches, for the joy and delight accrueing by the Sabbaths reproach. When they are once come into the Synagogue, they pray as at other times, yet saying and singing more prayers and anthems then ordinary, in honour of the Sabbath. Upon this day they do not put on their phylacteries (of which we spoke in the fourth Chapter) and that because the Sabbath itself is a sign of the Jewish faith, and that this was given to the Jews only, and commanded by them to be sanctified, and therefore they have no need of other signs, as the phylacteries and circumcision, whereby a Jew may be known from other men. They bring the book of the Law out of the Ark in that pomp, which we specified in the ninth Chapter. They read out of it seven sections of the Law, for the performing whereof, seven particular persons are called out. Whosoever is called, comes up by the door next unto him, and goes down by the other; because it is recorded of the people of Israel to have done the like. For saith the Scripture, the gate of the inner Temple which looks unto the north, shall be shut for the space of six days, wherein you may work, but upon the Sabbath day, and upon the day of the Calends it shall be opened. And the Prince shall enter by the way of that gate, and shall stand at the posts thereof; and the Priests shall offer his burnt offering, etc. Hence it appears, that when they come into the holy Temple upon the Sabbath day, they came in at one door and went out at another. They are also accustomed to read some certain sections out of the Prophets; in which the same subject is handled, that is treated of in the books of Moses. This custom than had its original, when they were interdicted to read the books of Moses in their Synagogues. For at that time they began to read in the pla●e thereof, a Lecture out of the Prophets, which they named Hapharah, which was as a certain exposition upon the Law of Moses. This custom was in force in the days of the Apostles; for thus it is recorded. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him. Again, Moses of old time had them that preached him, being read in the Synagogues every Sabbath day. And although at this day they are not prohibited to read and teach Moses in their Synagogues; yet they keep the custom of reading the Prophets; for they cannot be too conversant in well doing. They pray also for the souls of them, Minhag. p. 12. Orach chajim. num. 288. who in their life time did not rightly sanctify the Sabbath. For the Rabbins persuade themselves, that these are tossed in hell from side to side both after and before the Sabbath, and therefore they pray for them thereupon. Their prayers in the Synagogue must not continue any longer than six a clock in the morning. For it is forbidden either to fast or pray any longer, according as their Doctors have collected out of that saying, Thou shalt call the Sabbath Oneg. For the word Oneg signifying delight or pleasure, is written without the letter Vau, which in numeration, maketh six. By which the Prophet would secretly insinuate, that we ought not to fast after the sixth hour, or the middle of the day; because otherwise it would come to pass, that the Sabbath should not be a pleasure, but rather a vexation unto us. Therefore morning prayer being ended, they eat their second sabbatical meal, making themselves merry in honour of the Sabbath. If any have dreamt some ominous dream; as the book of the Law to be burnt, the beams of his own house to fall down, his teeth to fall out of his head, or such like, he must fast until it be late at night, and that not without cause, seeing such fantastical meteors portend no fair weather. If the jaw bones of any one in the time of sleep, seem unto him in the time of sleep to fall out of their place, such a dream is a good dream, because it betokens the teeth of all his enemies that intended evil against him. If to eat be burdensome unto any, and to fast a pleasure, he may fast by statute. If any cannot abstain from tears, he may weep by authority, because such a ones lamentation, is his own delight, his adversaries recreation, both which are conducible to a sanctified celebration of the Sabbath. Yetnot withstanding, whosoever fasts upon the seventh day, he must fast also upon the day following, because he feared not to subtract the pleasure due unto the Sabbath day. Moreover it seemeth good unto the wise men among the Jews, that dinner being ended, that somewhat should be learned by study, and some Chapters read o●t of the holy Bible. Min. page. 13. Caphtor Uperach p 43. For upon a certain time, the Sabbath complained unto God, that every thing in this universe had a like unto itself, of which it was only destitute. Then God instantly replied, and said, The people of Israel shall from henceforth be thy mate; for they upon the Sabbath day bend their study to the learning of the Law, which if they did not, they would at that time be altogether idle. Then the Law posting unto God's tribunal, poured out its complaints and said; When Israel shall return into his own land, and one shall go unto his farm, another to his vineyard, who shall then learn or study me. God answered, the Israelites shall do it, who resting upon the Sabbath, shall practise nothing else. By reason of these complaints, it was concluded and thought meet, that upon the Sabbath day after dinner, every one should busy himself either in reading of the word of God, or, in collecting something out of their books of morality, whereby they might be incited unto the fear of the Lord, and so the Law and Sabbath might not have any more just occasion of complaint. But alas how rare readers they are in these good books, experience gives an evident demonstration for the whole week's space; time enough a man would think. They speak not so much of their bargains, usury, buying and selling, as they do upon the Sabbath day. At eventide they return again into the Synagogue, and prayer ended, they fall to their supper, the third and last meal upon this day, while the day is not yet gone, nor the Sabbath altogether come to its period. They do not at this time eat much, because their time is short and because they are bound to shut up the Sabbath with thanksgivings. Moreover, it often falls out, that when this meal is provided for them, they are not an hungry, because they filled their paunhes more largely at dinner, which often holds unto the evening. These meals or banquets they repute as a thing strictly commanded, and for a work of singular excellency and goodness, concerning which they writing very many things in the Talmud, Tracked. de Sab. c. 16 p. 118. ●O ache chajim. num. 291●. are of opinion, That whosoever celebrates them frequently and diligently, he shall not taste of hell torments▪ he shall be defended against that most fe● refull war of Gog and Magog; he shall be preserved from the trouble and vexation, which shall be upon the earth about the coming of the Messias, which they call, Chebble hammaschi●he. Between evening and night the use of cle●ne water is prohibited, A dolores Messiae. neither is it lawful to drink of the brook, because the souls of the wicked deceased do as yet bathe and cool themselves therein, knowing that they must presently return into hell. When the end of the Sabbath approacheth, and the third and last repast finished, many use suddenly with great expedition to match away the table cloth; dreaming that by so doing, due reverence shall be exhibited unto them. The night inveloping the earth in darkness, they again assemble themselves to prayer, sing sweet sabbatical hymns, especially that prayer, veharacham, with a ravishing Nigan, their descant resounding in an amiable melody, much like the ordinary caterwauling in the month of March; and in so doing, they chant their farewell to the holy Sabbath. They continue these their songs until much of the night be spent, out of pity and compassion towards the souls of the wicked Jews: And that to this end; that the longer these their devotions are a finishing, the later their return shall be into the infernal pit. For as upon Friday at eve there is a loud proclamation made in hell, that all the wicked should depart the place, and go into the earth to celebrate the Sabbath, that all Israel may upon this day rest from their labours: So upon Saturday at night so soon as the Jews have ended their evening prayers, a second proclamation goes forth to will and command all damned souls to return into the place of torment. Minhag. p. 3. Orach. chajim num. 295. In these their benighted chanting orisons, they oftentimes call upon Elias the Prophet, saying that he is promised unto them, that he will not come, but either upon the Sabbath, or some great Festival. Therefore the Sabbath now being past, and he not coming, they entreat him that he will not fail to come upon the next, and declare the coming of the Messias. (Perhaps good Elias is not quick of hearing, that he being for so long a time invited, yea entreated to come, doth not come as yet) The Chachamim and skilful Rabbins also record, that Elias the Prophet standing under the tree of life in Paradise, registres the merits and good works of the Jews, wherewith they diligently celebrate the Sabbath. Blessed are they. Lastly, when they sing the certain song, whose beginning is B●●rechu, Then the women make speed unto their own wells, to draw water out of them. It is also written, that the fountain Meribah, of which they drank in the desert, Num. 20. flows into the sea of Tyberias, and issuing out of it, intermingles itself with all other fountains. Now it comes to pass, Minhag. p. 4. Orach. chajim. num. 299 in fine. that any of the Jewish women drawing any of the foresaid water in that instant, may use it as a choice ingredient for some excellent medicine. Moreover whosoever drinks of a fountain so qualified, shall have present remedy for any disease, Colbo c. 41. yea though his whole body be infected with the french pox. Upon a certain time a woman presently upon the ending of the prayer Barechu, went to draw waterat that instant the fountain Meribah presented itself unto her; for which reason she protracting the time of her return homeward, her husband began to chafe and swell with anger; which the woman taking notice of, through fear streaming from the fountain of his choler into the channels of her body, made her let the pail of water to slip out of her hand unto the ground; whereupon some few cooling drops being by the fall besprinkled upon the diseased body of her raging husband, were as so many skilful Surgeons to the place they only touched. This the good man got for his anger, who if he had drunk up all the water, perhaps he might have gained a final recovery. Hereupon the Rabbins say, that an angry man reaps no other profit by his choleric behaviour but his own anger. In the last place, the Jews make a division and interpose a difference between the Sabbath, and the week ●ollowing giving God thanks that he hath given them so much grace, as to celebrate the Sabbath in that good manner. This is done by their Reader in the Synagogue after evening prayer, and this he doth for the poor people's sake, who cannot by reason of their necessity, do it in their own houses. Otherwise the Master of every private family doth it in his own dwelling, in manner and form following. A great candle is lighted much like unto a Torch, which they call Ne'er habdalah, or the candle of division or destruction. Then they bring in a little box commonly made of silver, full of the best perfumes. In the next place the Master of the family takes a cup full of wine (but if there be no wine in that country, than he takes ale or beer instead thereof) and sings with a loud and shrill voice, The Lord is my Salvation and my trust, I will not fear, because he is my strength and my praise God the Lord is my health. He hath delivered me out of all my trouble, and mine eye hath seen her desire upon mine enemies. The Lord of hosts is with us, the God of Jacob is our refuge, Selah. I will take the cup of salvation, and call upon the name of the Lord. He hath been a light unto the Jews, that is to say, joy, gladness, and honour. These words ended, he blesseth the cup, and pouring a little of the wine therein upon the ground, he saith, Blessed be thou O Lord our God, King of the world, who hast created the fruit of the vine. This done, taking the cup in his left hand, and the little box full of perfumes in the right, and saying, Blessed be thou O God, who dost create divers kinds of perfumes; He puts the box unto his nose to recreate his smell, and reacheth it to every one in the family for the same end. Then taking the cup again in his right hand, he goes unto the great candle, using no small delight in an exquisite contemplation of the nails upon his fingers, so that bending his fingers towards his wrist, they cast a certain shadow upon the palm; after this he stretcheth forth his hand the second time, so that he may know by the candle light, that his nails are whiter than his fingers, which he perceiving, saith, Blessed be thou O God our God, King of the world, who hast created such a resplendent candle. Then he takes the cup again into his left hand, looking in the like manner upon the nails thereof. Then by and by he transfers the cup into the right hand, and saith, Blessed be thou O Lord our God, King of the world, who hast put a difference between the holy and unholy, between light and darkness, between Israel and the Gentiles, between the seventh day, and the other six days of the week destinated for labour. While he is a repeating this prayer, he pours a little of the wine out of the cup upon the earth; Then he drinks a little of it himself, reaching it unto others, that they may sup of the same. Amongst these nocturnal petitions, there is one which begins, Vaiehi Noam, in which the letter zaijn is not found, which signifies weapons; whosoever therefore shall say this prayer with a devo●t mind, he shall be safe and secure that whole night following, from any kind of weapon, so that he shall neither be killed, nor have the least scratch given him. In the the like manner he shall besafe from the devil, when he devoutly faith that prayer, beginning, Schema Israel, Hear O Israel, etc. For the first verse begins with the letter Schin, and ends with the letter Daleth, which two joined together, make Scheds, which word signifies a Devil. This distinction of the Sabbath they prove from those words, Leu. 10. 10. Gen. 1. 4. that you may discern between the holy and profane; and those, Godseparated the light from the darkness. Some take of the consecrated wine, and anoint their eyes therewithal; others wash their face in it, thinking it a wholesome medicine against the fluxes of the eye; others bath their arteries therewith, because it is a means to length 〈◊〉 their days; others sprinkle it in every corner of the ho●●ri about the beds, and cradles of infants, dreaming that it is sovereign against enchantments and witchcraft. The truth is, this wine is of so high esteem amongst them, as that other also wherewith they initiate the Sabbath. They smell the perfumes, lest they should fall into a swoon, while one of their souls departs out of the body. For upon the Sabbathday they have another soul besides that which they live by at other times. Concerning this matter, Antonius Margarita, in his book of the faith of the Jews, writes in this manner. It is written in the Jewish Talmud (saith he) that every man hath three souls, and it is proved out of these following words of the Prophet Isaiah, Thus saith the Lord, who created the heaven, and stretched it out, who made the earth, and whatsoever groweth thereon; who giveth life and breath unto the inhabitants of it. According to the letter of this text, they find two souls in man, to which if we add the natural soul, there ariseth three. Whereupon they also write, that two souls depart out of a man sleeping, the one of which goes upward unto God, to learn things to come, the other goes downward into the earth, and running to and fro, contemplates nothing else but injustice, sin, foolishness or vanity. The third they call Ruach Behemoth, the irreasonable soul, which being the first of all received by man, is seated near unto his heart, and sees all things whatsoever the other two souls in their absence from the body have heard seen or done; and hence proceed and issue all our dreams, which therefore are not always to be contemned. They say moreover, that upon the Sabbath a man hath another soul besides these, which enlarges his heart, that he may keep the Sabbath more honourably, and exhilarate himself in a higher strain of mirth, than it were possible for him to do, if he were destitute of the same. But the Sabbath once being ended, this soul departs, and the man becomes weak thereupon, against which his faintness, he may prosperously use these sweet smelling odours, that the body may have wherewith to recover its former strength. Hitherto Margarita, but whence he had these words, I cannot as yet find. Concerning this superfluous soul 〈◊〉 remember I have read this in the Talmud. Tract. Betzah cap. 2. p. 16. Rabbi Jose said 〈◊〉 the name of Rabbi Simeon, who was the son of Jochai, that all the commandments that God gave unto the Israelites, he gave them in public, except the Sabbath which he gave in private; as it is recorded, The Sabbath shall be an everlasting sign between me and the children of Israel. Where the Jews by an everlasting sign, would understand a secret token, willing that the Sabbath should be hid from all other nations, and only manifested to the Jews. (Therefore mark diligently, Christian Reader, how the Hebrew word leolam, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying everlasting, any reasonable soul being judge, must according to the Jewish interpretation, signify hidden and concealed.) Hence the Rabbins in their Gemarah ask the question, that if the Christians and other people do not know that we have a Sabbath, how comes it to pass, that they in time to come shall be punished for the contempt of the Sabbath, and for the not keeping thereof? They make answer to themselves, saying, they know well enough that we keep the Sabbath, this is not hidden from their eyes, and therefore they are to be punished because they will not keep it. But the reward due unto the observance thereof, is hidden from them, and this they know not; yet if they would rightlly celebrate the Sabbath, they should also know thereward. But this is a thing impossible for them to put in execution, seeing they are destitute of the superfluous soul, because it being given to men▪ rather upon that day than others, and that more abundantly doth enlarge their hearts, that in the time of the Sabbath, they may take their rest with ease, eat and drink well and merrily, and set all care and sorrow a packing from their breasts. Hereupon Rabbi Simeon the son of Lakis, Tract. Taanis de je junio. cap. 4. p. 7. Schabbat raiin aphesch. affirmed, that God gave this soul to man upon the Sabbath about eventide, and took it from him again at the end of the Sabbath, as it is written, When he had taken rest ev●n to satiety, the Sabbath remaining, then was he deprived of his soul; to wit, the superfluous one. Where again note, how neatly the Jew's interpret the holy Scriptures; for the verb jinn●phsch in that place, is rendered by the Rabbins, to want or be deprived of a soul, whereas it hath a clean contrary signification; to cherish, recollect, recreate, stir up the spirits, and most properly to breath; which after the manner of men, we ascribe unto God, concerning whom it cannot be said nor understood, that he hath lost a soul. In this their blindness, the Jews blush not to place their chief wisdom and knowledge. Concerning this superfluous soul, Rabbi Abraham also hath a most accurate dispute in his Madrasch or Exposition upon the Pentateuch, which book is called Zeror hammor, in English a bundle of Myrrh. Other interpreters in this place, say, thinking their opinion to be more plausible, that the Jews use to smell to the perfumes, because the fire of hell, the Sabbath yet lasting doth not stink; but so soon as the Sabbath is ended, and the doors of hell set open, that the souls of the wicked departed this life, may enter again into the place of torment, than it begins to send out an ill savour, against which, the nosing of those odours are a present remedy; as it is recorded in their German Minhagin. They look upon their nails also, because of their fruitful growth, which although they be always cut upon the Friday, yet notwithstanding, they always grow again. Others say, that this is done in remembrance of that garment, which God at the first made for Adam in paradise; for it was of the colour of the nails of a man's hand. Others that all this is done to distinguish the nails from the flesh; which wonderful consideration had its first original from Adam; Who, Tract Talm. psachin. c. 4. p. 54. when he saw the whole world wrapped up in darkness, weeping, said, Woe unto me for whose sin alone the whole earth is darkened! Then God suggested this into his mind, that he should take two stones, and strike the one against the otherpunc; which he doing, the fire sparkled: out, whereat he lighted a candle. Then Adam marking that he was every whit naked, the utmost parts of his fingers only excepted, he praised God with a greater admiration, as we may read in the book called Colb●. They pour some part of the consecrated wine upon the ground for lucks sake, because such an effusion prognosticates that house to become plentifully stored with all things necessary for the sustenance of life; and that in such a manner, that they shame not to write, that in what house soever this wine is not poured out as water, there is no blessing at all resident. Some are of opinion, that this pouring out of the wine, to be done for the refreshing of Corah and his rebellious companions; for the Jews do foolishly persuade themselves, that these being swallowed up of the earth, do as yet remain alive therein, and are comforted by this consecrated wine. A little before somewhat was delivered concerning the stink of hell fire; Tract. San●edrin. cap. 7. for the confirmation of which, we have this story in the Talmud. That wicked man Turnus Rophus upon a certain time, demanded of Rabbi Akibha, in what respect the Sabbath did excel other days of the week, that they should prosecute it with so great honour. The rabbin replied, why do mortals more honour thee, than other men of the same mould? because said the King, my liege will have it so. To whom Rabbi Akibha answered again, The King of Kings, even our God himself, wils us to give more honour and reverence unto the Sabbath, then to any day in the week besides. Turnus' replies, who can certainly assure thee, that your Sabbath day is the seventh day, and so the true Sabbath indeed; perhaps you may celebrate it upon some other. The rabbin answers, this may be proved, 1. By a watercourse of the River Sambation, who estreame is so headstrong for the space of six days, that it rolls huge great stones along with it; by reason whereof, it denies any one passage for the whole week, but upon the Sabbath day it stands unmoveable not running at all, in honour to the Sabbath. 2. I can draw an evident argument for the demonstration hereof, from thy father's Sepulchre: For all the week long, the smoke and stench of hell fire iss; ve out of it, because for that space he is tormented therein; but upon the Sabbath day, the Sepulchre sends out no ill savour; the reason is, thy father at that time is come out of hell, and takes his rest, so that the fire thereof hath no power over him, and for this very cause smokes not upon that day. When Turnus heard these words of the rabbin, he said unto him, peradventure the time of his adjudgement to hell torments is now expired? The rabbin bids him go unto thy father's tomb, the Sabbath now ended, and see if it do not smoke as yet. Which Turnus hearing, went and found it to be as the rabbin had spoken. This moved Turnus to a heinous enterprise, for by enchantments, he calls his father from hell, and thus bespeaks him. How comes it to pass (said he) who didst not sanctify the Sabbath all thy life long, shouldest now being dead, observe and keep it? How far is the time spent, since thou becamest so godly a Jew? He answered, My son, whosoever living among you will not keep the Sabbath willingly in this place after death, must be forced thereunto. The son replies, how are you occupied I pray you upon the work days? Upon them, saith he, some burns us with fire; but upon the Sabbath day we enjoy our rest: For upon Friday at evening, a Proclamation goes forth, declaring that the time of ceslation is now present, and that the wicked should depart to celebrate the Sabbath; which we hearing, betake ourselves to rest, and in resting, sanctify the Sabbath. Then in the end of the Sabbath, when the Jews have ended all their prayers, then comes an evil Angel called Dumah, who is our Master, and commands us to return into hell, because the people of Israel have now put an end to their Sabbath. Then we recoiling into hell, are scorched by the flames thereof, until the next Sabbath. These are our infernal employments. If any have an itching desire to read any more concerning these horrible trifling fopperies, let him read Rabbi Bechai, in parscha vaiischma Jethro, that is, in his exposition upon the eighteenth Chapter of Exodus, where he writes many things about the Sabbath. Now seeing God in the Law of Moses and the Prophets, oftentimes commanded the Jews, that upon the seventh day they should do no manner of work, and so abstain from the profanation thereof. Hence ariseth a grand controversy among the Rabbins, what may be done, what left und one thereupon, Concerning which matter there is a large tract in the Talmud, upon which the chief and most learned Rabbins, have written a Commentary; so that whosoever could broach the most subtle and acute meditations, concerning the genuine manner of sanctifying the Sabbath, he was, or certainly would have been accounted a teacher unto others. I will only repeat some few things conducible to the matter in hand. First then, whereas God in his Law commands, that not only man, but also the beast shall rest upon the Sabbath day; The Rabbins with a curious kind of augmentation, e●quire how far any beast, as horse, ass, or others of the same kind, may lawfully go upon the Sabbath day? Whether also any of these creatures may be allowed to carry any burden thereupon. Tract. de Sab. cap. 5. p 52. This question is fully stated, and that doctor‐like determined of in the Talmud. 1. No beast must be suffered to go out of doors upon the Sabbath, Orach. chajim num. 305. carrying more upon them, then that wherewith he may be led, kerbed, and kept under. So a horse or an ass going out of his Master's stable, must have nothing upon him but a bridle or halter. 2. An ape, monkey, beagle, hunting‐dog, must not go out of doors without a collar, to which a leash must be tied, that they may not sly away and escape: Yet also they use these creatures thus upon other days than the Sabbath. It is also prohibited to saddle an horse, much more that any man should ride, or lay any burden upon him, lest he should be over‐loaden to his hurt. If any upon the Sabbath day return home, or go to some Inn upon the back of an horse or ass, it is lawful for him to lose his saddle, but not to take it off; but if the horse or ass chance to shake it off, then is the horse‐man faultless, and to be excused. If any lead his horse by the bridle, he must have a serious care that he suffer not the bridle to hang an hands breadth from his off his hand; and thus he must do, lest some should think that he carries it in that fashion for his own pleasure. He must furthermore, take heed that the bridle hang not too loosely betwixt him and the horse, for in so doing, he shall seem not to lead the horse, but to carry the rainges for the nonce; and it is not lawful to carry the least thing upon the Sabbath. It is contrary to their religion, to suffer a hen to have a clout or rag about her foot or wing, as a mark whereby she may be known of the owner upon the Sabbath day. Wherefore the clout ought to be taken away upon the Friday, that she may rest upon the seventh day, without molestation. If any beast chance to fall into a ditch, and cannot recover itself, than they give it meat until the Sabbath be fully ended, at what time they draw it out. If the ditch be full of water, so that the beast cannot conveniently eat its fodder, than they cast in lops of straw to underprop it, that it may not be drowned in the water, if it can by this means escape it. If by its own help it can lift itself out of the ditch, than the Jew is blameless, and not guilty of the profanation of the Sabbath. Note that that seems contrary to this which Christ objected to the Jews for accusing him for healing upon the Sabbath, saying, who is there amongst you, Ma●. 12. 11. who having a sheep fallen into a pit upon the Sabbath day, will not strait go and draw him out? As though he had said; If you think it lawful for you upon the Sabbath day, to draw a beast out of a pit, that the life thereof may be preserved; how much more is a man to be helped upon that day, who is of far more worth than a beast? Out of these words I say it seems to follow, that in Christ's time it was permitted unto the Jews, to draw a beast out of a pit upon the Sabbath day: Whereas the canon Law of the Jews, which is their spiritual and talmudical Law, is diametrically opposite hereunto. And hen●e truly it was that that wicked Jew, Rabbi Lipman in his book called The triumph over the four Evangelists, written in the year of Christ, 1459, accuseth our Saviour to have taught falsely, and against their statutes and ordinances, that the Jews were then w●nt immediately to draw out an ox, or any other beast fallen into a pit upon the Sabbath day; as Sebasti●n Mu●ster hath registered the indictment in his Commentary upon St Matthews Gospel in Hebrew. To which I answer, that Christ the truth itself, never could speak any thing but truth, for there was never any falsehood or guile found in his mouth; yea sooner than the Jews, together with their father the father of lies the devil, can evidence the contrary, these superstitious brats shall suffer eternal shame. It is true indeed, that the law contained at this present in the Talmud, is of that stamp, that out of it Christ may be proved a liar; as amongst others, an instance urged by Munster out of a Saxon History, concerning a certain Jew, who upon the Sabbath day (sir reverence) fell into a Jakes, makes manifest; For he being left there, was sustained with food, and not presently drawn out. The Bishop of the place also strictly charging and commanding the Jews, that they should not draw him out upon the Lord's day, holy in the sacred solemnisation thereof to the Christians. Whereupon it came to pass, that for two day's space, he was forced to remain in this, house of office, that he might the better learn his duty. I confess therefore, that their talmudical decrees which are in force with them at this day, are contrary to Christ's sayings; but that it was so from the beginning, it is a manifest untruth. For 1. The traditions and constitutions of the Jews themselves, according to which they lived in Christ's time, brand it with no less. And again, how came it to pass, that if Christ had lied or spoken false, the Pharisees did not presently hit him in the teeth there with? Certainly the Pharisees would have contradicted the words of our Saviour, if he had spoken any thing oppugning their common traditions and ordinances. Now if any ask how it came to pass, that this was inserted into the Law, which they at this day embrace. I answer, that it is a new constitution foisted by the Rabbins and Writers of the Talmud, into their Gemara, or their Appendix of ancient traditions in hatred to the New Testament and Christian Religion, some hundred of years after Christ's nativity, Tract. de Sab. c. 18. p. 128. as appears most manifestly out of the Talmud. For into this they thrust in such a tradition, that they might persuade the ignorant, that Christ spoke false. But to return to the matter in hand. It is permitted unto a Jew, to speak unto a Christian to milk his cow or goat, lest the milk through its abundance, straining the beast, should put it to miserable torture; not that the Jew hath any desire to be fed with the milk, for so it were all one, as if he should have milked her himself. This being granted, that whatsoever aman doth by another, it is all one as if he did it himself. Whereupon it hath seemed good to some of their Doctors, that a Jew may buy milk for his money of the Christians, that he may lawfully upon the Sabbath day, feed thereupon; seeing the Christian milks the cow for his own gain, and not in any love to the Jew. But seeing these things are to full of quirks, and cannot be sufficiently described, we will let them pass, and descend to others. Something therefore is now to be spoken of the rest and sanctifying of the Sabbath concerning every one. In the first place it is prohibited both to men and women, to run upon the Sabbath day, above two paces of the length of an ell, unless they do it to fulfil some one of God's commandments; for if they practise the contrary, than their sight, as was formerly mentioned, shall be diminished. Yet not withstanding, it is permitted to young men to recreate themselves in jumping, running, and dancing, always provided they do it in honour to the Sabbath. It is also lawful to jump over a ditch, but not to go into the water, which if any do they compel him to dry his stockings again. A man cannot have any licence to carry weapons about him, such as are, the sword, spear, or helmet. The Tailor ought not to go out of doors in any garment wherein he hath stuck a needle. A lame man that cannot go without a staff, may lawfully use one, which is denied to the blind man. They are not to go upon crutches or stilts, pretending the deepness of the water, or thickness of the clay; for although those stilts do seem to bear men, yet in very deed they are borne by them. It is prohibited to carry any thing any whither. It is a heinous offence to turn whifflers, and wear vizards for the terrifying of others. It is lawful for to carry an emplaster applied for the curing of any wound; yet if it chance to fall off, it is not permitted to be taken up again, and laid to the same sore. It is an offence to bind up a green wound given upon the Sabbath day. It is a capital piece of business, to carry gold or money, or any other coin, packed up in a sack or satchel, or sewed in their garments when they go a pilgrimage. It is lawful for them to wipe off the clay cleaving to their feet, Orach. chajim num. 301. by rubbing them against some wall; but it is not meet to rub it off upon the earth, lest he that doth it should seem to fill up a certain ditch. Any man may by statute rub off the dirt from his stockings or cloak, so that it be not already hardened, for then a dust should arise, which some taking notice of, might think such a man impudent and brazen faced in the performance of such an action. If any chance to defile his hands with dust, it is lawful for him to purify them at a mare's tail or cow's tail, or the main of an horse; Orach. chajim num. 308. & 312. but it is prohibited to be done with a towel, or any such pure matter, lest they should be forced to wash the same upon the Sabbath day. It is not permitted unto any to carry a ●lap to kill fleas withal or any such diminutive animals. If any have such need, that he must of constraint be subject to the necessitation of nature, it is lawful for him to gather a few stones together for the performance thereof. If he have at home some place a purpose for the same business, then is he permitted to gather so many stones as he can carry in his hands for the more commodious effecting thereof. It is not lawful to catch a ●lea skipping, either upon the earth, or their garments. If she chance to bite, than they are permitted to catch her if they can, not to kill her, but to throw her away alive, and send her a grazing. It is lawful to kill a louse. Yet Rabbi Eliezer saith, that whosoever kills a louse upon the Sabbath day, his trespass is as heinous as if he had killed a Camel. Concerning the two last Canons, and the true meaning of them, there have been many and hot disputations. Some have concluded, that it is not lawful to kill any creatures upon the Sabbath day, which do multiply according to the ordinary course of nature; of which sort are fleas, who by a natural commixture hatch eggs; and on the contrary, to destroy all those, whose original is from sweet and corrupt humours; to which kind lice may be referred. Although in this cause a certain doubt ariseth, because it is the position of a certain rabbin, that an egg is the mother of a louse. Hence a rabbin; God sitting in heaven, feeds all his creatures, from the Rhunoceros horn, to the egg of a louse, that is to say, all living creatures from the greatest to the least. The full state of this question may be had in the Talmud▪ and therefore there is no necessity that it should be here inserted, and that chiefly for this reason, because every one is not apt to dive into the depth of such subtleties. It is not permitted to any, to climb a tree upon this day, lest some bow should break. If any one have hens, or any other creatures in a garden, or other place exposed to rain, he must have an exact care, that he give them not any more corn for their sustenance, than they may at once eat up, for otherwise the relics would sprout out, the rain making passage for it, and the Jew should be guilty of sowing seed upon the Sabbath, and so become the father of an heinous offence. It is not jawfull to play upon any kind of instrument, Orach. chajim, num▪ 338. having strings upon it, and yielding any sound at all; neither is it permitted to sing or dance unto the pipe. It is forbidden to sing a psalm, or any other song, with the hissing behaviour of the mouth. It is not permitted to any, sor to hist unto his fellow, to sum on him to come unto him. It is not lawful for any one to knock at a door with an hammer, or such kind of instrument, though not withstanding the singing of any spiritual song or dance, be not notified thereby; because a man may be thought ●●ther to strike his key into the door, or else to be a building some other structure: And this is the cause that the Master of the Synagogue beats their doors with his hand, at what time they are to accomplish their devotions. Yet the Rabbins have permitted, that the Jews may entreat a Christian to play on the Sabbath day upon a lute, or to finger any other instrument in honour of the newly initiated nuptials of the married couple; never surmising that it is done for the Jews sake, as also seeing hereby, the vulgar jollity is more profuse upon that day, for a more exquisite celebration. No Jew at all is permitted to play upon any instrument by Act of Parliament, because it savours not of godliness, to play a Coranto upon the table, either to this end, that some may dance, or to still a pettish child. None must presume to write with his finger upon a wet table, or in the sand or dust of the earth; yet they may imprint as many characters in the air, as they shalthink meet. Moreover, no writing written either upon paper, or sealed with wax, is to be scratched out. Briefly, the Jews have thirty nine chief and principal Articles, concerning works and labours, to which all others may be reduced, which can be possible conceived. For even as a fountain is parted in its gliding pace into several streams and rivulets, which always keep some resemblance and analogy with their head, though oftentimes they lose their natural taste and qualities, by reason of the places and channels in which they keep their course: Even so out of those chief Articles concerning the labours of the Jews, many more labours arise and issue, as the River from the fountain, which labours seem to differ much from the other, yet they always do correspond in some similitude; for example. The first and chief Article is, to till, plough, or sow the ground; to this Article these are reducible; To dig, fill up d●tches, dress the garden with shovels, transplant herbs, plant vines, inoculate, lop, to water herbs and young plants, or cyens; and if there be any other kind of work to be done, by which any thing may be furthered in his growth. Hereupon the Rabbins for fe●re of filling up of ditches, have permitted it is lawful to spri●kie a chamber with water upon the Sabbath day, to avoid the rising of the dust, but by no means to sweep it with a bosom, lest some chink or other should be filled thereby. And for the same reason they have interdicted the casting of nuts little stones, o● such like, into a ditch, as at a certain mark. It is also prohibited that any one should walk upon new ploughed ●land, lest by hard treading, he might either make a ditch, or fill one. The second Article, is concerning the cutting down and reaping of corn. To which are referred the plucking of dates, grapes, olives, olive berries; the gathering of figs and apples; the taking of honey out of the Bee hive, and many more of the same nature. Hence it is permitted to taste or eat an apple hanging upon the bough or branch upon the Sabbath day, but by no means to pluck it off. It is unlawful to go through a field of corn, especially if the weather be rainy, for the seed may be rooted up by the heel, which is all one as if it were cut with the sickle. Hence it was▪ that the Jews reprehended the Disciples of our Saviour, Mar. 13. for pulling the ears of corn upon the Sabbath. To the Article of threshing, are referred the peeling, renting, shaking of hemp or flax; the spinning of wool; the straining of any fruits which are full of moisture; as olives, oranges, apples, grapes, the wring of any wet cloth, and such like. The giving of suck is also to be referred to this Article, yet the Rabbins do not agree in opinion concerning this matter. Hereupon it is much questioned, whether a Nurse being bewrayed by a child upon the Sabbath day, may lawfully make herself clean? Many hold that she ought to wash her hands, by the means whereof, the filth may by little and little be done away. But Rabbi Jose dislikes the opinion, and prohibits the doing of it, seeing such a washing cannot go in the number of ordinary ones. Thus I have shown you three of their Articles, which in the Talmud are called the fathers of labour, by which you may easily know how to judge of the rest, only I will add, that the offences committed against both kinds are accounted equal. The Articles which arise from the first, are called by the Jews, Tole doth a Todeloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generations. The singular number is not found in all the Scripture; the word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to procreate or beget. It is only twice found written fully, that i●, with all the letters in the whole Scripture. 〈◊〉 In the second Chapter of Genesis, and the fourth verse, Wh●n God had finished the generations of heaven and earth. And in the last Chapter of the book of Ruth, and the eighteenth verse, where are reckoned up the 〈◊〉 of which Christ came, who is the fullness of all things. Rabbi Isaac gives the reason, why it is d●●ective 〈◊〉 other places. At the creation death was not in the world, after the fall, it came and cut short the generations; but when Phares came, his generation was made complete, because Christ came of his ●eed. Generations or offsprings, in the relation to the former appellation of fathers. He that offends against either, is esteemed to deserve stoning; but who out of deliberate malice transgresseth the least of them, God will blot his name out of the book of life. These things are more at large commented upon in the Talmud, the full description whereof, as it is there set down, many volumes are not large enough to comprehend. Now although the Jews in their own foolish conceits, persuade themselves that they rightly observe and keep the Sabbath, omitting nothing which appertains to the honouring and sanctifying thereof; yet experience itself, to which both their consciences and doctrine give witness, cries out, that they not at any time kept and sanctified it as they ought. Rabbi Jochanan in that treatise of the Talmud about the Sabbath, in the sixteenth Chapter and the hundred and eighteenth page, affirms, That whosoever keeps the Sabbath as he ought, and as the strict rule there of requires, and abstaines from Idolatry, shall have remission of all his s●ns; which he proves out of the fifty sixth Chapter of Isaiah, and the second verse, where it is thus written; Blessed is the man who doth this, and the son of man who lays hold upon it, and who keeps the Sabbath and pollutes it not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechallelo, and profanes it not, for so the word in the original most properly signifies. Yet the skilful rabbins will not have written Mechallelo but Machollo, which signifies, he hath obtained remission. Rabbi Jehuda saith, that if the people of Israel had sanctified the first Sabbath after the giving of the Law in that manner which they ought, there had never any strange nation borne rule over them. For as it is recorded upon the seventh day after the giving of the Law, Exod. 16. 27. some of the people went out to gather manna, and found it not, for which sin of theirs, Amal●k came and fought against Israel, Exod. 17. 8. as it is written in the next Chapter. Rabbi Jochanan in the name of Rabbi Simeon, who was the son of Jochai, saith, that if Israel at this day, could but rightly keep two Sabbaths, one immediately following the other, they should be presently delivered out of their bondage; as it is written: Isa. 56 4,7. Thus saith the Lord, they that keep my Sabbaths. etc. Even unto them will I give within my house and within my walls, a place and a name better than of sons and daughters: I will give them an everlasting name, which shall not be cut off: Even them will I bring to my holy mountain, and make them joyful in my house of prayer. Because therefore the Jews are not delivered unto this day, yea are almost past hopes of a future deliverance, it must necessarily follow, that as yet they have not sanctified the Sabbath as they ought: Yea, they themselves confess so much, saying, that they were deficient herein in the times foregoing the destruction of the second Temple, and that this was the reason why Jerusalem was laid waste; for thus they hold on in the Talmud. Abhai saith, that Jerusalem was destroyed, by reason her inhabitants profaned the Sabbath, as it is written; Her Priests have violated my Law, Ezek. 22. 26. and have profaned my holy things: They have put no difference between the holy and the profane, neither have they showed difference between the clean and the unclean; they have hidden their eyes from my Sabbaths, Verse 31. and I am profaned among them. Therefore have I poured out mine indignation upon them. And even so do the Jews at this day; for they observe and keep the Sabbath only with a good cup of wine, some dainty dishes of flesh and fish, and all kind of pleasures to the utmost reach of their ability. They abstain from all outward works, yea they will not have the least finger in any thing which may carry any show of labour with it, or which may administer any occasion, which may become a provocation to some work or other. So often as they are necessitated, as in the winter time to the making of fires at sundry times, to the snuffing of candles, putting out of their lamps, laying their meat to the fire, milking their kine, and such like, they hire some poor serving man who is a Christian, to do the same. Hence they are wont to glory, that they are the sole Lords, Masters and Freemen of the Christians vassals and bondslaves; and they who sitting behind a hot furnace, shall do all their works for them. It were therefore in my opinion, very meet and convenient that the Christian Magistrates should interdict all those that are their subjects, to do any such servile works for the Jews, either upon the Sabbath, or at any other time. I should have brought some certain of their prayers, for a conclusion of this Chapter, in the most of which they remember to pray against the Christians; Wherein they beseech God, that he would vouchsafe to give unto the Jews, the riches of the Gentiles, that he would utterly confound the Ammonites, Moabites, and Edomites (for by this means they christian us at this day) that he would smite all people with great fear and vexation, and stir up great wars and tumults among the nations, even from the East unto the west. But because I have decreed to reserve these, and many others for another tract, I here omit them, and conclude with the saying of the Prophet Isaiah, Isa. 〈◊〉. 13. Bring no more vain oblations. CHAP. XII. How the Jews prepare themselves to celebrate the Passeover, and of the celebration of it. HOW the Jews carry themselves all the week long, daily practising the duties of modesty and godliness, hath been hitherto declared. Now it follows that we should speak some things of those solemnities and rites, wherewith they are wont to celebrate their Festivals. Their feasts are of two sorts, some great and famous, Deut. 16. 16. such as those were which their Ancestors kept, and held once every year, coming from all quarters, to the celebration of it, even to Jerusalem, Exod. 23. 14. and their appearing before the Lord: Of this sort was the Feast of the Passeover, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feast of weeks or Pentecost, the Feast of Tabernacles; which three were commonly called Schelasch Regalim, The three times, or three courses. out of the book of Exodus. Other Feasts they use, which they keep in those Cities wherein they dwell and inhabit, which they call Jomim to●im, that is to say, good days. The chief Feast among them of the first sort, is the Passeover, which they call by the name of Pesach a Pesach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasach trans●t, to go over, or pass over a Feast of the jews, in remembrance, that God did pass over the houses of the Israelites, and smote not their first born, when he smote the Egyptians and is also the first in order; for from the month in which it is celebrated, they begin to reckon their annual Festivals, and that according to the commandment of God in the Law of Moses, saying, This month shall be unto you the beginning of months; it shall be the first month in the year to you. Lo the first day of the month Nisan b The Hebrews at first, measured their months by the course of the S●n●e, but after their departure out of Egypt, by the course of the Moon, they either contained thirty days, and were called menses pleni, or twenty nine, and were called menses cavi. After the captivity of Babylon they gave them names. The first they called Nisan, containing part of April, part of March, it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugere, because in the beginning of this month, the Israelites fled out of Egypt. It is also called Abi●, because all things begin then to flourish; the word signifying a green care. The second they call Aijar, which signifies beauty, because the trees than begin to be beautified with buds and blossoms. The third they call Sivan, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sevan in the Chalde, signifying dust, because by the heat of the Sun, much dust first begins to be in this month. The fourth Thamuz, took the name from the Idol of Tamuz, who was according to Rabbi Moses an Idolatrous Prophet, a●d killed by the King. The fifth Abbess, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee, to bring 〈◊〉 fruit, for in this month the corn begins to ripen. The sixth, Elul, August, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald▪ explor avi●, because they begin then to hunt and seek hares and wild beasts. The seventh, 〈◊〉, September, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidere, to possess, because then the harvest is got in, and in the possession of the owners; or, as Schendler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press out, because in this month was their vintage, and the wine pressed out of the grapes. This was also called Ethanim, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethan, signifying strong, because in this month all things come to their ripeness, strength and maturity. The eight, Bul, October, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprout out, because then begins a new spring, and the ●rees bud and blossom, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bul, signifying to fall away, because the leaves than begin to fall from the trees. It is also called Marches●●●, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachasch eructare, ebull●e, because the waters than begin to break out and increase. The ninth, cis●eu, November, it takes the name from a star so called, and arising in this month, Schem●ler, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying inconstant, because the weather begins now to be inconstant; frost▪ snow, wind, etc. The tenth Tebeth, Decemb from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sy●iack, insame commercium, because winter begins, and stripping the earth of all her garments, doth expose her to disgrace. The eleventh S●h●beth, lanuary, signifying a rod, a seep●er, or tribe, but in this place a rod or tree, because in this month, they began to plant. The ●ast, Adar, February, from Adar to wax strong, because now the earth begins to recover her former strength, by the S●ns approach. is wherein the New Moon begins her course, is the beginning of the year, from which they begin to reckon, and order aright their solemnities. Their common year takes its beginning from the first of September, by them called Tisri, in the time of the new moon. Hence we read of a fourfold new year in the Talmud. The first begins upon the first day of Nisan, or March; it is the new year, wherein begins the computation of the reigns of their Kings, and celebration of their Feasts. The second begins upon the first day of the month, Elul or August, and is called the new year of the bringing up of cattle. The third takes its beginning from the first day of Schebeth or January, and it is called the new year for trees. Rabbi Hillel saith, that this year begins on the fifteenth day of the foresaid month. The last is called the New year of years, to wit of the year of remission of Jubilee, of the planting of trees and herbs, and it begin upon the first of Tisri, or September. So much the Talmud: Which is thus to be understood. The year of Kings, is that year according to which they reckon the years of their reign in all Contracts, Indentures, Bills and Bonds, made in the year of such or such a King; so that though any King do begin his reign a month only, or a week, Note that their first of March is about the middle of our February. yea but a day before the first of March, yet is time reckoned unto him for a whole year, and the first of March next ensuing, they begin to write the second year of his reign. In the same manner the first day of March is the time from whence they begin to number their annual Feasts, and holidays. So the Feast of the Passeover is kept in the first month; the Feast of Tabernacles in the seventh month, and so forth. 2. The beginning of August, begins the year of the bringing up of their cattle, from whence they begin to reckon the year and month, in which such and such a beast was brought forth, so that by this means they more easily pay tithe unto the Lord. 3. The first day of the new Moon in September, is the beginning of years, because from this day they have always begun the computation of years from the Creation of the world, to this present time. The year of rest or remission, which was the seventh year or sabbatical year, when their fields and vines were suffered to keep holiday, took its beginning from the first day of this month; as also the year of Jubilee a The word Jubilee as Marbachus saith, comes from jubal, the first inventor of musical instruments. But rather from jobel, which signifies a Ram, or Ram's horn, because the Priests did in this year, sound on ram● horns, or because it was a year of rejoicing. which was every fiftieth year celebrated, of which you may read in the twenty fifth Chapter of the third book of Moses. From this also they began to account the times wherein they planted or grafted trees or herbs. So when any tree was planted in the month of June, than the first year of its planting ended in August, and the second began in September, etc. the tree being accounted as unclean and uncircumcised, until three years were past and gone. Lastly, The first day (or according to Rabbi Hillel) the fifteenth of January did begin the new year of trees and fruits. for according to the time that the trees before or after this day, did bring forth their fruits, so were they permitted, or not permitted, to be eaten; and according to this supputation, they paid their tithes also. The fruits ripening before the beginning of this month, are dates and oranges, and such like, which were lawful to be eaten the year not run out. But they which brought forth fruit, which was not come to its full growth, the year not yet ended, it was not permitted unto any, to eat thereof, before the fifteenth day of January. They paid tithes in like manner of the former sort, but not of these. This is at large handled in the forecited place of the Talmud, Antonius Margarita in his book of the faith of the Jews, saith, that the Jews write, that the trees first become sappy upon the fifteenth of January, Page 70▪ and that the pippins in pears or apples, then do turn themselves therein, which experience teacheth for a truth. In the German Minhagin, it is recorded, that none ought to kill a Goose in January, because there is one fatal hour in this month, in which if any man chance to kill this kind of creature▪ he shall surely die a sudden death. Yet if any do it out of ignorance, let him take the liver of the Goose and eat it, and no danger will ensue upon the act which Rabbi Juda Chasid confirms for a truth. So much by way of digression shall suffice to be spoken of the years in use among the Jews: We now return to treat of that which was first proposed. How the Jews prepare themselves to the celebration of the passover. They of the ri●her sort among the Jews sitting themselves for the celebration of this Feast, ●spand num. 429. by a thirty day's preparation, buy wheat to make unleavened bread whereof they may eat in the time of the Festival. They bestow also somewhat upon the poorer sort, who cannot buy where withal to make unleavened cakes. The Sabbath immediately foregoing the Feast of the passover, is among the Jews an high and great day. In this the Rabbins make an Oration to the people, in which they give a tedious instruction unto the people, concerning the paschal lamb, and the use thereof. This Sabbath they call the great Sabbath, a great miracle, happening upon the same, being godfather thereunto. It is written in the second book of Moses, the tenth day of this month, Exod. 12 3, 6. they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house. And ye shall keep it up until the fourteenth day of the same month; and the whole congregation of Israel shall kill it in the evening. Upon which words the Rabbins write as followeth. Our fathers (say they) taking up their lambs upon the tenth day, bound them in their folds, that they might keep them unto the foureteenth. Which the Egyptians seeing, made enquiry what they meant to do with them; to whom the Israelites answered, that they would kill them against the Feast of the passover. The Egyptians perceiving that they were about to slaughter and sacrifice that creature which they worshipped as a creating god (for the Ram is a sign of the Zodiac) were greatly perplexed, and began to imagine evil against Israel. Then God wrought a miracle, smiting the minds of the Egyptians with fear and amazement, yea with such an agony, that they were not able to wag their tongue against the children of Israel, nor to afflict them with the smallest annoyance of a mischief. Hence was (say they) that answer of Moses to Pharaoh, Exod. 8. 26. It is not meet to do so, for than we should offer unto the Lord our God, that which is an abomination unto the Egyptians. Lo can we sacrifice the abomination of the Egyptians before their eyes, and they not stone us? Abomination, that is, that Lamb, the killing whereof, will be in the eyes of the Egyptians, an abominable and heinous offence, seeing they adore him as a God. Insomuch also, as it pleased the Lord so to work with the Egyptians, that they had neither strength nor power to do any harm unto the children of Israel, and that in such a miraculous manner; therefore they style this Sabbath, which is the harbinger to the passover, and ushereth in the celebration by the name of the great Sabbath. Again it is written, Exod. 13. 7. Unleavened bread shall be eaten seven days, and there shall no leavened bread be seen with thee, nor yet leaven be seen with thee in all thy quarters. Out of which words, they gather thus much, that when the time of the Feast approacheth, they ought with all diligence, to seek out all the leavened bread in their houses, and every parcel of leaven that may be found; to wash with water all their kneading troughes, and other vessels; and in the second place, to have in a readiness new dough for to make unleavened bread against the Passeover. Therefore two or three days at least before the Feast, they begin to brush up and make handsome all their household stuff in that form and manner, which decency persuades, and necessity requires. In the first place they take a great Cauldron used for the celebration of Festivals, which they fill full of water, and hanging it over the fire, cause it to boil. Into this they cast all their wooden and pewter vessels; and after the scalding water hath sufficiently loosed the adherent filth, they take them out and wash them in cold water, which done, every vessel is held for pure and undefiled. If any thing or other by reason of the bigness thereof, cannot be put into the foresaid Cauldron, as a chair, stool, table, or such like, than they take a red hot iron or stone, holding it in a pair of tongs over the table, pouring water in great abundance thereupon, whereby the table, chair or stool, may be washed. They make no spare of water, for if any part of the foresaid things be untouched therewith, they remain undefiled. They daub with clay the kneading trough, after it be throughly washed, and set it aside in some corner of the house. They fill their great Caldrons being formerly cleansed, with hot water; which done, they cast three live coals thereinto so fierce, that they make the water to hiss again, and then wash them in cold water. For the more easy cleansing of pewter and leaden vessels, they use two pair of tongs, with the one putting them into the Cauldron, and with the other, taking them out; to this end; that by this mutual change, the vessels may be made clean. They cast their vessels of iron; as little pots, dripping pans, broiling irons, and such like, into the fire, where they let them remain until they sparkle with heat, and then they are clean in estimation. They fill their brass and iron mortars with coals, binding a thread about them, which by the vehemency of the heat being burnt asunder, shows the purification to be perfect. A mortar of stone ought to be new cut or engraven: Briefly, it is necessarily required, that all vessels of what sort soever, be in every part so exactly cleansed and purified, that not the smallest sign or token of that uncleanness, signified by the leaven, may be really extant or obvious to the sense; for whosoever eats meat out of any dish or platter in the time of the passover, that dish or platter being unclean, he commits as heinous a sin, as if he had slept with a menstruous woman. Just then was that reprehension given by our Saviour unto the Pharisees, Mar. 7. 8. Ye lay the commandment of God apart, and observe the traditions of men; as the washing of pots and of cups, and many other such like things you do. And he said unto them, well, you reject the commandments of God, that you may observe your ownae traditions. ●at. 23. 25, 27. And again, Woe be unto you Scribes and Pharisees hypocrites; for you make clean the outside of the cup, and of the platter; but within they are full of bribery and excess. Woe be unto you Scribes, Pharisees and hypocrites; for ye are like unto whited tombs, which appear beautiful outwards, but are within f●ll of dead men's bones, and all filthiness do ye also; for outward ye appear righteous unto men, but within you are full of hypocrisy and iniquity. So much concerning their cleansing of vessels. In the next place we must inquire into the manner, Orach. chajim num. 434. Tract. P●sa●. cap. 1. how they purge and cleanse the old leavened bread, which they formerly sought for with so much diligence. Upon the night before the passover, every one, who is Master of a family, takes a platter and a wing, and lighting a wax candle before he begins his search, saith, Blessed be thou O Lord our God, King of the whole world, who hast sanctified us by thy commandments, and hast commanded us to purge out the old leaven. Then if his house be large and spacious, containing many rooms and stories, he calls unto him some boys or others of riper years, to help him for to search; but no women, because they are idle and talkative, and unfit for such employments; these serve as Clerks to say Amen to the former prayer, and then become fellow-seekers to find out the leavened bread, every one of these carrying a wax light in his hand, holding the same to every ●hinke and mousehole, that he may see whether any rat or mouse have left any crumbs of bread uneaten. He is to lift the light no higher than his arms will stretch; especially in that place where his own wall joins to the wall of the house of some Christian, for in such a place he is not permitted to seek at all; for if the light should chance to shine through the crevices into the Christians house, he might think the Jew were about to set the same on fire. Wheresoever the house of one Jew adheres unto another, there the scrutator for rats and mice, must search in every place, as much as he can possible. They must use no tallow candles in this their scrutiny, for these will suddenly melt, and it is to be feared, that the chamber should not become clean, but rather defiled by the leaven hereof. Sometimes they willingly, and of set purpose, cast osme crusts of bread upon the pavement, especially upon that which they conceive to be purified, to the end, that their laborious search and prayer, may not be in vain. These crusts must be of great antiquity, and of an hoary hardness, otherwise all the fat is in the fire. The bread which is appointed for them to eat at supper, they hide before they begin to search, lest they should find this also, and so be forced to burn it, and by this means it should come to pass that they might go supperless to bed. It is not lawful for any man to speak a word between the ending of prayer and the finishing of the foresaid inquisition unless it be necessarily required for the execution of the same, as, open that chàmber door, bring hither that candle that I may see. So much leaven as they find, they gather together, and lay it aside until the next day, in some safe place, lest a mouse should carry some parcel there of into her hole, and they caused to renew their search; and this is the reason why they always ●up in a corner, taking great care that nothing fall out of their hands upon the floor, and so the whole house should be repolluted. When the Master of the family hath made an end of searching, than he saith, what leaven soever is in my hand, what is not seen by me, that which I have not found out, let it all upward and downward, be like unto the dust of the earth. Upon the morrow of the eve of the passover, they begin to bake their spiced and unleavened cakes. The meal whereof they are made, aught to be ground at the mill, at least three days before, that it may be cold enough, to the end, that the lump may not leaven up. The millstone must be new picked, and new linen is also to be used, which if it cannot be got, it is necessary the old be throughly shaken; for it is ordinary for them to be moist, by reason whereof the meal may cleave unto them, which in grinding, may intermix itself with that which is new and sweet, appointed for the celebration of the Festival. The chest also wherein this pasehall meal is put, ought also to be lined with linen, lest some corns of a divers sort, should be mingled there withal. The water which they use in kneading their dough, they call Mitzuah, or the water of the commandment, which they draw out of the wells, pour it into the vessels of celebration, and carry it home about the setting of the Sun, the stars not yet appearing. They carry it home covered, for it is not permitted that the Sun should shine upon this water, for the space of 24 hours together. For as the Sun sends out its beams upon the earth for the space of twelve hours in the day, and cannot with his rays pierce into the fountain: So must it be covered for the twelve hours in the night, by which means the Sun comes not at it by the space of a whole natural day. The Master of the family is bound to draw the water out of the well or pit, with his own hands, and never think himself to worthy to undertake such a business; for it is recorded that in ancient days, a certain King of Israel upon a certain time, took the first fruits of the trees, and in his own person carried them upon his shoulders into the garners. When they begin to knead the dough, than the Master of the family, saith, All the crumbs that fall from this lump, shall be accursed; signifying by these words, that whatsoever falling upon the earth, becomes leavened, aught to be given unto, or left for the mice, as also that he utterly disclaims all challenge thereof. They work their dough in a cold place, whither the Sun hath small or no access, which is likewise far distant from the oven, lest the lump might wax hot, and be in danger to be leavened. The Mistress of the house usually takes a certain portion of the foresaid lump, which in the Law is called Chall●h a challah Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think it to be so called, from the lightness, as though it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but without reason. Others more probably, from the shortness and frugality of it, deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aegrotare, in●●rmari, but most properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulnerare, because being thrust often through with an iron, it hath as it were so many wounds given it. and making a cake thereof, saith, B●essed be thou O God our God, who hast commanded us to set aside an unleavened cake; as it is written: He took of the basket of unleavened bread that was before the Lord, one unleavened cake, and a cake of oiled bread, one wafer, and put them upon the fat, and upon the right shoulder, Leu. 8. 26. Upon the uttering of these words, she casts the cake into the fire or furnace, that it may be burnt to ashes, before any of the other be put into the oven: Which done, she raised the unleavened loaves, which are to be eaten in the time of the Passeover. These are commonly made round, full of little holes, pierced through with an iron, much like to a horsecombe, that the air posting along through the portals of the cake, may preserve it from leavening. They use great haste in setting them into the oven, not suffering them to stand any time in the bake house; which taken out again, wanting both salt and fatness, and kneaded only with water, have neither taste nor relish. Hence it comes to pass, that some honest huswives put eggs into them, that they may be more grateful to the taste. It hath been related unto me, that some of the richer sort of the Jews, make these their paschal cakes of almonds, not only in honour of the Feast, but for the pleasing of the palate. Before the fifth hour of the day be fully come to pass, Ora●●. chajim num. 471. which is the eleventh with us, they go unto dinner, eating little, and such mea●es as are easy of digestion, from that time forward. until the stars appear in the firmament that they may with a more greedy appetite, eat up at supper their un●ea●ened cakes. If any one in the time be oppressed with thirst, he may not drink water, but it is lawful for him to carouse a full bowl of wine, because it is very good to help the stomach. Supper being ended, they cast all the leavened bread which they found the night afore, into the fire, and burn it. The Master of the household saying these words, Let all the leaven, and every thing leavened which is under my hand, seen or unseen, purged or not purged, being utterly dissipated or destroyed, be accounted like unto the dust of the earth. The first born in the evening of the passover, are enjoined to fast from morning until night, because God in times past, did preserve the first born of the children of Israel, and suffered not the destroyer to come in unto them. Pesach. cap. 4. At midday they cease to labour, yet it is no offence for them in the afternoon to wash their clothes, to fet●h●home new ones from the Tailor, to put them on in honour of the feast. I conclude with the words of our Saviour, Take heed of the ●●aven of the Pharisees and Sadduces, that is to say, of their false doctrine and hypocrisy. CHAP. XIII. Of the manner how the Jews celebrate their Feast of the Passeover, according to the Jewish form. IN the evening of the passover, when it begins to be night, they hasten into the Synagogue, where partly by praying, partly by singing▪ they offer up their evening sacrifice of prayer and thanksgiving, according to the form set down in their books of common prayer. The women at home light two great lamps, accordingly as they did upon the Sabbath; yet they do not here begin the Feast, as they did then by the consecration of wine, for there is none whose estate is at the lowest ebb, but he will have a cup of choice wine to welcome the feast withal, but only sit in the Synagogue until their return unto their own houses. In the mean time, their wives at home do very honourably furnish the table, Orach. chajim num. 472. placing thereupon, vessels of gold and silver, and other precious thing, according to the several estate of every one in particular; for at this season, every man ought to make show of his riches, not in a vain boasting ostentation, but in honour to the Feast. For the doleful remembrance which ought continually to be inserted in their minds, concerning the desaoltions of the Temple of Jerusalem, and also intermixed with all their joy and jollities, is a sufficient curb for the former. A chair of Estate is provided for the Master of the family, adorned with silk pillows or cushions, upon which he may sit, lean, and rest himself; the walls of his house, and the places about the table being hung with costly darnicks, or cloth of arras, and that in as curious a manner as possibly can be invented. In such like chairs they seat themselves, and lean against the walls thus adorned, like some great Lords or potentates, who being delivered out of the Egyptian bondage, should no more be enthralled therewith; for every one of them upon the two first nights of the Festival, conceits himself to be some great Duke or mighty Prince, one redeemed from the servility of exile, though in very deed, he be the veriest tag rag that ever went from door to door; one of the poorer sort, who is forced to hold his dish under another man's ladle, having not so much as an old shirt to supply the place of a Carpet or any more costly cushion than a turf, will place himself this night in some wormeaten chair, and counterfeit such Courtlike postures, as though he were some young Baron, who had danced away the greatest part of his means in learning and practising the light and nimble carriage of his body. As for the women, it is not needful for them to lean themselves against anything. When it is late at night▪ they make great speed out of the Synagogue, and feather their heels with expedition to revisit their own homes, where they are no sooner entered but they command a certain platter to be set before them, in which lie three cakes wrapped up in two napkins: The uppermost of which, represents the High Priest, the middle, the tribe of L vi, and the lowest, the whole congregation of Israel. There is also another platter set upon the table, in which is the haunch of a lamb, or of a kid, together with an egg hard roasted. A dish of postage is the next service, made with apples pears nuts, figs, almonds, oranges and such like fruits, first boiled in wine, looking as though they were mixed with bruised bricks. Upon these they straw many spices, but especially cinnamon scarce beaten at all, so that this kind of pottage seems to have in them both clay and straw; in remembrance that their forefathers out of these materials, made bricks in the land of Egypt. Moreover, they grace the table with a salad made of herbs, of an eager taste, as, lettuce, ivye, radish, persley, savoury, cresses, and such like. Over against which, they place another dish full of vinegar, in memory, that their ancestors eat the paschal lamb with bitter herbs. The table being thus furnished, they in great haste take their place, every one, old and young, yea the very infant lying as yet in the cradle, hath a bowl of wine presented unto him, and then the Master of the house consecrates the cup, and gives an orderly beginning to the feast: Grace being said, every one takes up his whole one, resting himself upon the left arm, and pressing with his elbow his silken pillow, as though he were some right honourable, and thrice noble Lord and Potentate. Some wash their hands before the giving of thanks, some after. Concerning which, many disputes are extant in the Talmud, and for decision of the controversy, many touch their naked body with their hands, that hereby they may take occasion to wash them. They use Claret wine for the most part in this Feast, because there is the greatest plenty of it to be had; if such cannot be had, than they use some other for the initiation hereof, always provided, it be intermixed with certain spices. Immediately after they have washed their throats, they fall sourly upon the salads, every one taking a little thereof, and dipping it in vinegar; the Master of the house also saying, Blessed be thou O Lord our God, King of the world, who hast created the f●uites of the earth. They eat these herbs thus drenched in vinegar, to make their stomach give a more plausible entertainment to the succeeding dishes, it being very sovereign for the invitation of an appetite. To proceed: The Master of the household taking that cake of the three which lieth in the middle out of the platter, breaks it in twain, and putting the greater part there of under his pillow or napkin (signifying thereby, that their father's flying out of Egypt▪ took their dough before it was leavened, their kneading troughes being bound up in their clothes upon their shoulders) he puts the other half into its former place, between the two whole cakes, throwing the lambs leg roasted, and the egg, out of the other platter. Then every one laying hands on the dish wherein is the half cake, saith with a loud voice, such was the bread of affliction, wherewith our fathers were fed in the land of Egypt. Every one that is hungry, let him come and eat his fill; whosoever hath need, let him come and eat of the paschal lamb. This year we are in this place, the next year we shall be in the land of Canaan: This year we are servants and bondmen, the next year (God saying Amen) we shall be redeemed, become Lords and Masters. (In this place the half cake is an emblem of poverty and exile: The reason is, a poor man or a beggar hath not a whole lose in all his house, but only scraps and fragments) This their practice they ground upon those words of Moses, Deut. 16. 3. Seven days thou shalt eat unleavened bread therewith, even the bread of affliction. This descant ended, they set the lambs leg, and the roasted egg upon the table again, and the second time present every person in particular, with a bowl of wine, and take the platter wherein the cakes are, from the table, that the children may move a question, according to the custom of ancient days, which is recorded in these words, It shall come to pass, Exod 12. 26, 27. that when your children shall say unto you, what mean you by this service? That ye shall say, it is the sacrifice of the Lords passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. So the children of the Jews at this day ought to ask their fathers why they remove the cakes from the table, before they have tasted of them, and they are to answer them according to the tenor of these words. Instantly, upon the solution of the objection, the cakes are the second time set upon the table, and then the whole company sings a tedious song concerning their deliverance out of the land of Egypt: When they come to that division, wherein mention is made of the ten plagues of Egypt, they slack their voice, and with their fingers cast some drops of wine out of the cup; thereby intimating that these ten plagues being banished out of their doors, aught to fall upon their enemies the Christians. The song being ended every one taking his cup into his hand, and in a high note singing or saying; It is meet and our bounden duty, that we should confess, praise, glorify, extol, honour and bless him, who hath not done not only for our Ancestors, but for us also all these signs and wonders, who hath vouchsafed to bring us out of darkness into light, out of bondage into liberty, out of the dungeon of sorrow, into the fair fields of joy and gladness, and hath changed our days of mourning and lamentation, into holy Festivals, representing a delightful Jubilee, for this cause will we come before him, and sing many hallelujahs to his holy name; sitting in his chair like a spanish Don newly transformed by a new fashion, he carouses the second bowl. Then the Master of the house washing his hands, takes the uppermost cake out of the dish, and saith, Blessed be thou O Lord our God, King of the world, who bringest bread out of the earth; yet not eating thereof, he takes again the middle cake, and saith, Blessed be thou O Lord our God, King of the world, who hast sanctified us by thy commandments, and hast enjoined us to eat unleavened bread. Immediately upon the pronunciation of these words, he breaks a morsel of both cakes, and eats it, commanding the rest to do likewise, who all lean upon their left side. Then they take one whole cake, together with the half; notwithstanding that upon the Sabbath they are accustomed only to the use of whole loaves, and the reason, Mark here that the Jews are beggart by their own confession. who immediattly before. bo●sted themselves as Lords. because Moses calls it the bread of poverty or affliction; for a poor man is Lord of no other, save some basket-pieces. In the next place the Master of the family takes some of the bitter herbs, and puts them into the foresaid pottage, saying, Blessed be thou O Lord God, King of the world, who hast commanded us to feed upon bitter herbs; and then he invites every one to eat thereof. They do not now as formerly lean upon their pillows, in remembrance, that their forefathers were as yet servants compelled by Pharaoh, together straw, and labour in the brick kilne. Lastly, he takes the third cake out of the platter, and breaks a piece out of the same, and falls again to feed upon his bitter salad, but dips not the herbs into the pottage; because Rabbi a Rabbi Hillel lived and flourished about Christ's time, in the year, 3930. Alsied. Hillel, who li●ed before the destruction of the second Temple, was accustomed so to do; and they prove it also out of the words of Moses, who saith, you shall eat unleavened cakes, with bitter herbs shall you eat them; Exod. 12. 8. so they read it: But the words of Moses are according to the truth of the original, these which follow, In that night they shall eat the flesh roast with fir●, and unleavened bread, and with bitter herbs shall they eat it. So much concerning the prologue or preparatory acts to the Supper of the Paschall lamb; now begins the supper itself. They eat whatsoever God hath provided, making very merry, quaffing off, and carousing whole bowls of wine, and beer, until the middle of the night; which approaching, the Masser of the Feast takes the half cake which he had hid under his pillow, eats a little thereof, and reacheth unto every man present a morsel of the same: which done, they lean very demurely upon their left sides, wash their hands, take a cup of wine, and drink it off, which is the third cup by them blessed and consecrated. At length, thanks being given, the cups are filled the fourth time, and the good man of the house taking his cup into his hands, saith, pour out thy wrath upon the Gentiles, Psal. 69. 25. and upon the Kingdoms that have not known thy name, pour out thine indignation upon them, and let thy wrathful displeasure take hold on them. In the mean time, one running to the door, unlocks it, and sets it open, thereby willing to show their great security. In this saying, they curse all people which are not of Israel, more especially the Christians, hoping that Elias will come that very night, and declare unto them the coming of their Saviour and deliverer the Messias, as they also brag and boast in that prayer, called Azrob nissim a The two first words thereof. their reason is, because all those famous deliverances so full of wonder which God wrought for the patriarchs, Prophets, and people of Israel, happened as upon this night. They pray therefore that God would come again, and deliver them out of this their calamity, and punish the Christians in the same manner, that he did the Egyptians. Hence it comes to p●sse, Orach. chajim num. 48. that so soon as the gates are opened, and the execeration is pronounced, one of the household invested with a white linen garment, runs into the nursery, that the infants may think that Elias is come indeed, and is about to take vengean e on the Christians. For a conclusion of all, the Master of the family says certain table-prayers at the period of the supper, which he closeth up in this manner: Almighty God build again thy Temple, and that shortly, very quickly in these our days, very quickly now build again, and that shortly, thy holy Temple. Omercifull God, O great God, O bountiful God, O thou God that art highly exalted, O beautiful God, O sweet God, O virtuous God, O God of the Jews, now build up thy Temple very▪ quickly and with great expedition in these our days, very quickly very quickly now build up, now build up, now build up, now build, now build up thy Temple quickly, O strong and powerful God, living God, mighty God, O God worthy of all honour, O God of meekness, O eternal God, a God that art to be feared, O God of comeliness, God of majesty, God of infinite riches, God of surpassing beauty, O faithful God, now build up thy Temple shortly, very quickly, very quickly in these our days, shortly, very quickly, now build up, now build up, now build up, now build up, now build up thy Temple, speedily. The Orisons ended, they betake themselves, to rest, and sleep in great security; for they persuade themselves, that this night neither man nor devil can approach to do them any hurt. This night is called in the second book of Moses and the 12 Chapter, Lel Schemarim, the night of observation or preservation. Hereup on their minds being fraughted with such a conceit, they abandon fear, leave open their gates and doors all the night over, to give an entrance to Elias the Prophet, who as they assure themselves, will come and deliver them out of this their misery. Thus the poor blirdfolded Jews trouble and vex themselves with this their vain pomp, and pompous vanity, for two nights together, instead of that paschal lamb which they ought to have eaten, using no other ceremonies, than Moses in the institution thereof hath described. It being the position of their Rabbins that it was not required at their hands, after the destruction of their City and Temple, to Kill and eat the paschal lamb, according to the ceremonial prescription of Meses and that they are not tied to observe these or any others by him enjoined, unless they were in the promised land of Canaan which land alone is to be accounted pure and holy, all others defiled and profane. Now from these premises, every one may infer thus much, that seeing the Jews have not, from that time wherein the true paschal lamb Christ Jesus was offered, eaten the posseover in any place according to the right prescription; and also seeing the Jews at this day so journing in Jerusalem, and the land of Canaan, do not eat the paschal lamb in the manner that they ought; neither do they offer any sacrifice, it must necessarily follow, that there is some other cause, why their sacrifices are ceased, and all other their Mosaical Rites and Ceremonies are abrogated, which certainly they might have found out in the space of 1631 years, had they not been smitten with blindness from above. So that now we may say with the Prophet David, This their may uttereth foolishness, Psal. 49. 13. yet their posterity delight in their talk. But my people would not hear my voice, and Israel would have none of me; so I gave them up to their own hearts lusts, Psal. 81. 12, 13. and they have walked in their counsels. The Rabbins establish this their opinion out of the words following. Thou shalt therefore sacrifice the passover unto the Lord thy God, Deut. 16 2. of the flock and the herd in the place, which the Lord shall choose to place his name there. Now, seeing God enjoins them (according to their ordinary gloss) that they should not celebrate this Feast in any other place, but in the promised land; they do infer, that now being dispersed among the Nations, they are not liable to the observation of the same. But the true sense of the words is this; That when God had put a period to Israel's captivity, and brought them into the land of promise, the land of Canaan, and having given unto them a settled kind of regiment, a City and a Temple in which it pleased him to place his name, than they should repair to Jerusalem to eat the paschal lamb, for the better preservation of the unity of faith among them, as to the Metropolis and chief City of Israel. But when the sceptre was in a manner taken ●rom them by reason of incessant w●●rs and tumults, so that they could not come unto Jerusalem then did every family kill and eat the passover in their own gates; as it is recorded in the second book of Kings. And so soon as they were delivered out of these their troubles, 2 Kin. 23 22. they celebrated the said Feast again in the place appointed with great solemnity and rejoicing; as good Josial is recorded to have done in the sore-cited place. Now that for the space of 1631 years, they could not kill nor eat the paschal lambe● right none must seek for another cause, then that of the departure of the Sceptre from Juda, the desolation of Jerusalem, and their long continued exile. For why did not Jerusalem remain unto this day? why is not the Temple built again? The sacrifices and ceremonies delivered by Moses, why are they not reestablished? The Jews cannot see the reason hereof, because Moses his veil is as yet before their eyes. It was formerly mentioned, that the Jews at the supper of the paschal Lamb, use to carouse four cups of wine, two before supper, two after, which four consecrated cups, every one ought to drink off, Rabbi Bechai parascha vaeia Exod. 6. 6, 7. in lieu of a thanksgiving (as Rabbi Bechai writes) for the four great deliverances mentioned by Moses in those words, I will bring you forth from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgement. And I will take you to me for a people, and I will be your God, which bringeth you out from under the burdens of the Egyptians. I will bring you out from under the hands of the Egyptians; there is the first. I will redeem you with a stretched outarme; that's the second. I will take you to me for a people; there's the third. I will be your God, The first word of the prayer signifying pour out from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundere. etc. there's the fourth. In remembrance of which four deliverances, they take off four whole cups of wine, in the time of the celebration of the passover, lest they should seem forgetful of God's benefits. The reason why after these their cups, they curse the Christians in a prayer called Schepoch, is (according to Rabbi Bechai in the foresaid place) because God shall pour upon the enemies of the Jews, the Christians and all others, four cups of his wrath and vengeance; and make them drink the dregs thereof; as it is written, Jer. 25. 15. Take the wine cup of this fury at my hand, and cause all the nations to whom I send thee to drink it. And again, Babylon hath been a golden cup in the Lord's hand that hath made all the earth drunken. The nations have drunk of her wine, therefore the nations are mad. Jer. 51. 7. Again, He shall rain upon the wicked, Psal. 75. 9 snares, fire and brimstone, and vapours of smoke, this shall be their portion to drink. Again, There is a cup in the hand of the Lord, and the wine thereof is red as for the dregs thereof, all the wicked of the earth shall drink them, and suck them out. If the Jews could rightly weigh and ponder the scope of these words and parallel them with other places of holy writ, they might easily find, that this cup is in the first place filled for them, according to that which is written by the Prophet, saying, I took the cup at the Lords hand, and made all the nations to drink, to whom the Lord had sent me: To wit, Jerusalem, and the Cities of Judah, and the Kings thereof, to make them a desolation, and an astonishment, an hissing and a curse as it is this day; Pharaoh King of Egypt, and his servants, his Princes and his people. When therefore the Jews have drunk off, and digested this fearful cup, they will have but a slender stomach to reach it out unto the Christians. From all that hath been said, we may conclude, that the Jews keep not the passover according to Moses his institution, and Gods command, but according to the traditions of the Rabbins; which with them are in far greater account, than the commanements of God, as is apparent in the Talmud: Wherein is extant a huge tract concerning the celebration of this Feast, upon which the Rabbins have written whole Books and Commentaries. 1 Cor. 7. 8. To leave them to their vanities, let it be our consolation, That Christ our passover is sacrificed for us, and therefore let us keep the feast, not with old leaven, neither with the leaven of malicio● snesse, but with the unleavened bread of sincerity and truth, John 1. 29. 1 Pet. 1. 18, 19, 20. saying with John, Behold the lamb of God, who takes away the sins of the world, and with St Peter, knowing that we were not redeemed with corruptible things, as silver and gold, from our vain conversation, received by tradition of the fathers; but with the precious blood of Christ, as a lamb undefiled and without spot, which was ordained b●fore the foundation of the world, but declared in the last times for our sakes, let us learn not to be ashamed. CHAP. XIV. Of the manner how the Jews celebrate the seven days of the passover, and put a conclusion to the Festival. While the Feast of the Passover lasts, Minhag. p. 17. Orach. cha●sm 〈◊〉 484, etc. every morning betimes they repair to the Synagogue, they sing Psalms, as they are wont to do upon the Sabbath, say many prayers, make sale diversely of the book of the law; they take two several books of the Law out of the Ark, calling forth five men to read some sections out of the same. If the passover fall upon the Sabbath, than they call out seven men. When the Priest blesseth the people, the prayers being ended, than he spreads abroad his hand, because it is the assertion of their Doctors, that the majesty of the Lord rests upon them; who hereupon have given a strict inhibition, that none in the mean while should presume to look upon his own hands, unless he will incur the danger of blindness. Prayers being ended, every man returns unto his own house, where he falls to his dinner with a merry hea●t: When a special caution is to be had, that he eat no more than necessity requires, that they may the night following, with greater alacrity, satiate their stomaches with those three cakes mentioned in the former Chapter. Great di●putes arise, what labours it is lawful to undertake, what meats may be boiled and eaten upon this day; for it is not lawful to boil more than they can eat; yet notwithstanding it is allowed to set on the great pot, and to fill it with flesh: For by this action no danger can accrue unto them, though the whole be not that day consumed. Much flesh is the cause of much good, and the more is put in the pot, it will taste the better in itself, and make the fatter pottage; yet though this be tolerated, yet it is not permitted to roast more than they may with ease devour, for one joint upon the spit is never the better tasted for the neighbourhood of his fellow. And again meat is far more delightsome to the palate, when it is piping hot, then when it is cold. That which may be boiled upon the eve of the Sabbath, or any Festival, and not lose its taste before the nextday, they may then boil it, if not, it is lawful sore them to boil it upon the Sabbath day or Festival, the great Sabbath only accepted; as also the beating of pepper, and other spi●es, which once beaten do quickly lose their proper re●ish; yet a ceremony is to be used, for they must bray with the small end of the pestle, and also make the mortar to lean more to the one side then the other, that a certain differe●e may be observed between the labours of the week, and those of the holy day. It is no offence for the mother to wash her infant with hot water in the time of this Festival, although a Christian did make it hot. It is not lawful to take the match out of one lamp, and put it unto her. If any desire, that a wax light should not be altogether consumed, he may set it in the water, that when the flame comes to the water, it may be extinguished; for it is a heinous wickedness to cut off that part of the candle with a knife, which he would have saved. A Jew is not permitted to invite any Christian upon any Festival, by reason he might be necessitated to boil and seethe more than ordinary, or to undertake some other labour, which may dishonour the day, by a profanation. If a Christian come by chance than it is good manners, and also relisheth of hospitality for the Jew to invite him. It is not lawful to fast upon a Feasting day, both to avoid evil dreams, as also by reason of the command, Thou shalt be merry in thy Feasts; Deut. 16. 14. and it is very meet it should be so, which cannot be done with an empty stomach, for music in the guts makes the heart merry; chose, and for the foresaid reason, a man may fast upon the Sabbath; for the Sabbath is styled by the name of Oneg, which signifies a delight, and if he fast thereupon, it is delightful unto him, seeing hereby, he shall not be cumbered with fearful dreams, but his heart shall overflow with joy and gladness. It is also lawful to weep upon the Sabbath, even to the satiating of the appetite, which is prohibited upon any Festival, for then his spleen ought to overflow with laughter, which will not admit of tears for a joint companion. If any stuff a hen or capon, and sew up the place with a needle, he may burn off, but not cut the thread; also provided that he thread the needle the day before. The platters which are used for breakfast, may not be washed for to serve at supper, but clean ones are to be taken. It is not permitted to hunt, hawk, or fish; yea although a Christian have caught them, and offer them in sale unto a Jew, he may not lawfully eat thereof, so long as the Feast endures; but as for hens and geese, and others which are fatted at home, they may lawfully kill and eat them. There is also no small controversy amongst them, whether a man may eat a new laid egg, as also fruits plucked from the tree▪ and herbs rooted out of the earth upon the day of Feast. Furthermore, concerning the kill of beasts, cleaving of wood, making a fire, tinding of the same, boiling, baking, milking of kine, and such like, of which there is a peculiar tract extant in the Talmud, called Betza, or a disputation about the eating of eggs: There are divers opinions concerning the question. The School or Sect of Schammai affirmeth, that it is lawful to eat an egg laid upon the day of the Festival. Hillell avoucheth the contrary, which hath caused many a jarring dispute among the Rabbins. All which are decided in the book called Orach chajim. num. 495. usque 530. At eventide they return into the Synagogue for to pray, which they do with so great haste, as though they were following their enemies in flight; the reason is because they are to boil their meat after evening prayer, which they are to eat at supper. The day following they celebrate with the same pomp and solemnity, that they did the former, because than they are uncertain which is the first day of the new moon in March, and consequently which is the fourteenth thereof. The celebration therefore of the Feast of the Passeover, holds for the space of two days together, that they may not commit an error in the keeping thereof. If any one chance in these two days to find any leaven in his house, he must cover it with a dish or platter, and the day following to burn it. If any have ducks, hens geese, or doves about his house, he must cast the corn wherewith he feeds them in a wet place, for if some should be left, and it should chance to increase, he is held guilty of sowing grain upon the Sabbath day. Next after these in order follow four other days, which are only half holy days, and are called by the name of common-Festivals, upon which they may do some works but not all; which is also much disputed, and the question stated in Orach chajim; as for instance: It is lawful to do those things upon this day which being undone are subject to perish and also some damage may follow thereupon; as the milking of kine, and such like, It is permitted to cut the hair of a young man, which is denied to an old one. He that hath but one shirt may wash it so that he do it in private; and the mother may also wash the children's clouts; to smooth their linen and collars; ●o make clean their shoes; to sharp their knives; to write a letter, so that he write the lines crooked; and many other works he may lawfully undergo, so that the manner of doing may be somewhat singular, that a difference may be put between the labours of the week and the Festival. Amongst other things, many have allowed the paring of nails as upon these days; but the most religious among them, seeing it to be a matter of great difficulty, have only permitted women, which are to purge themselves by washing from their uncleanness, to practise it; for they are bound upon the day of their purification, to cut the nails of their hands and feet, lest some impure thing might lurk under them. The seventh day of the Festival is holy, according to the Law of Moses, wherein it is written, The first day shall be holy unto you, in it you shall do no manner of work, except that which every man must eat, that only may be done of you. Upon this day they repair to the Synagogue, to offer up their morning and evening sacrifice of prayer and thanksgiving: Taking the book of the Law in a pompous manner, and putting the same into the Ark again, boasting thereof in a wonderful manner; and because they are uncertain which is the seventh day, therefore they hollow with an equal celebration, the seventh and eighth; which time expired, they bring again leavened bread into their houses, that God may see that they obey his commandments, and stretch out the Feast no longer than he hath enjoned. After this, the men must fast for three days, two Mundays, and one Thursday. That if any one have drunk too much in the time of the Feast, or have any other way profaned it, he may do penance for the fact. For thirty days after the passover, the Jews carry foul weather in their face, are very sorrowful, make no marriages, neither cutting their hair, nor going into any bath: And that for the sake of Akibha, an excellent and learned rabbin who had 24 thousand scholars, who all died beeween Easter and Pentecost, because one emulated and envied, despised, backbited, detracted another, not any way exhibiting those debts of love and honour, to the payment of which they are liable. All the foresaid persons died in the night time, and were buried by the women; for which cause they cease from labour at Sun set, and hollow the night following. Upon the thirty third day after the passover, the Jews have a great solemnity; cut their beards, bathe themselves, feast and make merry, because the days of mourning for Akibha ' s scholar's are now ended. So much concerning the Feast of the passover. I conclude all with the saying of Isaiah, They have not known nor understood, Isaiah 44. 18. for he hath shut their eyes that they cannot see, and their hearts, that they cannot understand. Therefore with my Saviour, I say, Mat. 15. 14. let them alone: They be blind leaders of the blind; and if the blind lead the blind, both shall fall into the ditch. CHAP. XV. Of their Pentecost. THE next Feast of the Jews, which is also one of their chiefest, is that which Moses calls Chag Schebhnos, the Feast of weeks, because before the celebration thereof, they are to number seven weeks from the passover, which contain 49 days, so that they held the Feast of Pentecost always upon the fiftieth day after the passover, according to the injunction of Moses, saying, Seven weeks shalt thou number unto thee; Deut. 16. 9, 10, 11. begin to number the seven weeks, from such time as thou beginnest to put the sickle to the corn. And thou shalt keep the feast of weeks unto the Lord thy God, with attribute of a freewill offering of thy hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee. And thou shalt rejoice before the Lord thy God, thou and thy son, and thy daughter, thy manservant, and thy maid-servant, and the Levite that is within thy gates, and the stranger and the fatherless, and the widow that is among you, in the place which the Lord thy God hath chosen, to place his name there. It is also called the Feast of harvest, Exod. 23. 16. Num. 28. Act. 21. 20. 2. Cor. 108. because harvest begins about the time of the celebration hereof; as also the Feast of the first fruits, because at this Feast, they offered their first fruits unto the Lord, in sign of thankfulness; as we may read in the fourth book of Moses. In the New Testament it is called Pentecost, Orach. chajim num. 489. as in the acts of the Apostles, and other places. Their computation of the time is very accurate. They begin to reckon from the second night of the Feast of the Passeover, when the stars begin to appear, saying this prayer, Blessed be thou O Lord our God, King of the world, who hast sanctified us by thy commandments, and hast commanded us to count the days between the Passeover, and beginning of harvest, of which this is the first, holding on until they come to the seventh day, when they say, seven days are gone, which make up a week, at the end of their prayer, see upon the eighth day, now a week and one day is past, and so hold on in the same manner, until the thirty nine days be fully expired; that is to say, until they come to Whitsun Eve. While their account is in making, they must stand according to the injunction of the Rabbins. The time of the Feast being come, and they not able to observe it, according to the prescript of the Law, therefore every day they lift up their hands unto God, that he would vouchsafe to build up Jerusalem, and restore their Temple, as at the first; promising unto God that upon the grant hereof, they will duly celebrate this Festival, and all other, using all the sacrifices and ceremonies required as necessary, and prescribed in the Law of Moses. That they should take such an exact account of the number of these days, or the Feast of seven weeks, or harvest, according as they write, was the command of God himself, lest his children should forget this Feast, and so neglect the payment of their first sruits to God at Jerusalem, which might easily come to pass, seeing while they were yet in their own land, about or in the time of the celebration of this Festival, every one was busied about his rural affairs, and compelled to look about his harvest business. This Feast of weeks, is by them compared to a certain King, who coming into a City where some Prince or Noble Peer is fettered in the prisonhouse, entreats the Magistrate for his release, which is granted accordingly, so many weeks being past and gone. And moreover hath this added unto his liberty, that this time being past, he will also give him his daughter in marriage. Then the Captain begins to reckon every hour, day and week, which the King hath designed unto him. So God dealt with the Israelites while they were yet in bondage to the Egyptians; saying unto them, I will bring you out of Egypt with a stretched out arm, therefore you shall number vunto yourselves seven week's aster the Feast of the Passeover: which time being fully passed, I will give you my holy daughter, the Law, to wife. But from which the Jews have now gone a whoring, and are become most vile adulterers, as Moses and the rest of the Prophets complain. The Jewish women are not bound to this computation, as also they are not to many other precepts, to which the men are liable. Upon the evening of this Festival, it is not lawful for any man to use phlebotomy; for they write in their Minhagin or Talmud, that on the eve of this Feast in time past, there blowed a certain evil and pestilent wind, which they call Tabhoach, Tract de Sab. cap. 18. which signifies a robber or butcher, which had destroyed all the children of Israel, had they not been willing to have received the Law, which God was about to deliver unto them the day following. They keep this Feast for two days together, by reason of the same doubt which was frmerly inserted in their minds, about the celebration of the Passeover. In the celebration hereof, they use not many ceremonies, because it is not lawful for them to sacrifice. They take the book of the Law twice our of the Ark, calling out five men, who read some certain Chapters and Sections of the Law, the contents whereof are concerning the sacrifices, and other rites, which were in use with their Ancestors in the time of this Festival. Furthermore, they straw their pavements and floors of their houses, streets and Synag ogues, with rushes, in remembrance of the Law, which was given as upon this day: Sticking also every corner of the house with green houghes, enriching their brows with crowns of ivy, hereby signifying, that all the places about mount Sinai, were green when the Law was given. Moreover, they eat many dishes made with milk, as custards, and fritters, or such like, either baked or fried and that because the Law upon the day when it was given, was as white, pure and sweet as any milk. Among the rest, they make one principal wafer or junket, deep and thick, with seven several partitions, calling it the custard or junket of mount Sinai. This same is to put them in remembrance of the seventh heaven, into which the Lord ascended from mount Sinai. Lastly, every one is bound to have his table well furnished with platters ●raught with delicate bits of meat, and his goblet's overflowing with the choicest wine, because without these there is no pleasure; and also by reason of the command, which saith, Thou shalt rejoice before the Lord thy God, thou and thy son and thy daughter. For a conclusion, le's see what the Prophets say concerning these Jews, who have taken the Law to wife. Isa. 24. 5. The sentence of Isaiah is, The earth is defiled under the inhabitants thereof, because they have transgressed the Laws, changed the Ordinance, and broken the everlasting Covenant. And the Lord by the mouth of Ez●kiel saith, The Priests have out of malice perverted my law, Acts 7. 51. and profaned my sanctuary. Stephen cries out against them, Ye stiffnecked and uncircumcised in heart and ears, you do always resist the holy ghost; as your fathers did, so do ye. Who have received the Law by the disposition of Angels, and have not kept it. CHAP. XVI. Of their Feast of Tabernacles. THE third great Festival of the Jews, which they are to celebrate every year once, appearing before the Lord in Jerusalem, is the Feast of Tabernacles, concerning which, as also the two former, it is writ in the fifth book of Moses; Deut. 16. 16. Three times a year shall all thy males appear before the Lord thy God, in the place which he shall choose, in the Feast of unleavened bread, in the Feast of weeks; and in the Feast of Tabernacles; and they shall not appear before the Lord empty. The time of the celebration of this Feast, was according to Gods own commandment to be the fifteenth day of the seventh month, according to the vulgar account, beginning to reckon from the first day of the new year of Festivals, of which we have spoken formerly, that it begins in March, and so consequently infer, that this seventh month must be our September: The etymology whereof as also the reason why this month in their common annual account, is called the first, shall hereafter be more at large declared. The end of their keeping of this Feast, was as a sign or token, whereby the Israelites might recall to mind, the fatherly providence of Almighty God, by which he had sustained the children of Israel, after a wonderful manner, for the space of forty years in the desert, having neither house nor harbour. The manner of celebration is thus prescribed by Moses; You shall dwell in booths seven days, Leu. 23 all that are Israelites born shall dwell in booths, that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt. These booths were wont to be made of the boughs of goodly trees; as, the myrtle, olive, fir, which by reason of their fatness, would for a long time retain their green attire; branches of palm trees, boughs of thick trees, willows of the brook, as it is in the same place. This they put in practice in the days of Nehemiah, after their return from Babylon; for it is recorded, that then they published and proclaimed in all their Cities, Neh. 8. 15, 16. and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, pine branches, myrtle branches, and palm branches, and branches of thick trees to make booths: And they did so. From that which hath been said, we may gather, 1. That the Jews in ancient times, made Tabercles' of these kinds of boughs, in which they dwelled for the space of eight days. 2. That there were in use for the fabric, more than four several kinds of boughs or branches; yea the willows of the brook are not mentioned in the forecited place of Nehemiah, which were used for the knitting together of the other branches, being pliable, and fit for that purpose; Therefore the Jews of these present times; commit a gross error, that they in a most superstitious manner in the celebration of this Festival, tie and confine themselves to those four kinds of branches only mentioned by Moses, and not building them Tabernacles therewithal, but transferring them to another use, of which more hereafter. Concerning this Feast, there is extant a large tract in the Talmud, wherein the genuine observation and celebration thereof is set down; the platform of the booths or Tabernacles tightly drawn; the use of the four several sorts of branches described, with much disputation, and great subtlety, as their manner is, not omitting to handle all the ceremonies belonging there unto; yet never seeking after the true way and means, whereby they may rightly lift up their hearts unto the God of their fathers: For though in the time of this Feast they say many prayers, yet they offer them up unto the Lord, only upon the censure of their tongue, not upon the altar of their hearts, for in these they are far from him; an evident demonstration hereof, is the winged huddling over of these their petitions, using such a precipitancy of speech, as though they were able to pronounce a thousand words with one breath, and accounting it a work of art and skill so to do. This Feast endures for the space of eight days; the two first, and the two last whereof, are to be kept holy altogether; those which are of the middle rank, only for half the day. Upon the fourteenth day of the month, about eventide, they meet in the Synagogue, according to their ecclesiastical Ordinances and institutions, where they sing and pray until it be night. At which time they return to their houses, and retire themselves into their Tabernacles, where the Master of the family saith a certain prayer, which serves for the initiation of the Feast, and consecration of the Tabernacles, giving thanks unto God, that he hath chosen them before all other people, exalted, sanctified, and commanded them to dwell in Tabernacles. The thanks giving being ended, they fall to supper, where they are very jocund and merry. In ancient days they were wont also to lodge in their booths, which the Jews at this day use not; the coldness, moistness, and other maladies and encumbrances which might accrue unto them thereby, being as so many potent arguments to dissuade from this, and to invite them to their own bed‐chamberss, which experience hath taught them to be the sweeter resting place. Upon the morrow of the fifteenth day, they return into the Synagogue singing and praying and honouring the Lord with a little lip-service, their hearts roving quite another way. When the Chanter hath proceeded so farre in his prayers, that he is come at last to those words, Give peace in these our da●es O Lord; then every one taking a little bundle of palm, oli●e, and willow branches in his right hand, and an orange in his jest, saith, Blessed be thou, O Lord our God, King of the world who hast sanctified us by thy commandments and commanded us to carry a bundle of branches: Which while he is in repeating, he shakes the bundle, that it may make a noise; the words of the Prophet moving him thereunto; who saith, The trees of the wood shall clap their hands. Psal. 69. 12. Then he shakes the bundle three times towards the East, three times towards the West, three times towards the North, three times towards the South, heaving it also in the last place, over his head, then suffering it to beck unto the ground: In all these several postures, carrying himself much like unto a fencer, in the tossing, advancing, and shouldering of his pike. Then they pray again, and again begin to shake their bundle of boughs, thereby giving to understand, that they are triumphant conquerors of all sin and inquity, having a conceit, that by the noise of their branches, they have so lashed, whipped away, and terrified the devil, that he dare never any more presume to accuse them before God for their sins and offences. The next thing they put in practice is concerning the Book of the Law, which some or other goes and takes out of the Ark and lays it upona Desk; and instantly thereupon every one in the Synagogue circles about the pew or desk, with the bundle of branches and oranges in his hand. This they d●efor seven days together, in remembrance that the walls of Jericho being by their fathers compassed about sseven days, fell flat unto the ground, and the men thereof subdued unto Israel, hoping withal, that the walls of the Roman Empire shall likewise be demolished, and the Jews become the conquerors, Lords and Masters of the Christians; C●d h●k●kem●ch. p. 51, 52. which Rabbi Bechai affirms in express words, saying; This our encircling or compassing used by us at this day upon this Festival, is a certain sign unto us of the state of the time to come, wherein the wall of Edom, that of the Roman Monarchy, shall be thrown down, and all the Edomites shall be destroyed and rooted out; according to that of Daniel, which he delivers concerning the fourth beast, which shadows out unto us the Roman Monarchy in these words, Dan. 7. 11. I beheld then because of the voice of the great words which the horn spoke: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. In that day shall the mount Zion and Jerusalem rejoice, which were formerly called Midbar, or a desert, as it is written, Thy holy Cities are a wilderness, Isaiah▪ 64. 10. Zion is a wilderness, Jerusalem a desolation. The same Prophet saying also in another place, That Zion ought to rejoice, and Jerusalem to be glad, and clap her ha●ds, because the Lord will take vengeance upon Edom, that is, upon the Roman Empire, as it it written; The desert and wilderness shall rejoice. So much Rabbi Bechai, out of which we may easily gather, how much good the Jews wish unto us Christians, in the time of this their Festival. Yet in their books of Common Prayers it appears, that in former times they have been more invective against us, than they are at this day; for there they pray, that God would smite us, after the manner that he smote the first born in the land of Egypt: And that in a prayer which begins, In machzor, Cracoviae impres●o. Ana hoschiana, where the express words are, Smite our enemies, as thou smotest the first born in Egypt, and make them subject unto us, etc. Where by their enemies they understand us Christians, to whom they are now in bondage. The first shaking of these Festival branches being ended, they shake them very often in the process of their prayers taking two books of the Law out of the Ark, out of which they read certain sections, with a baw●ing ostentation, but very little attention, and less devotion. The second day they hollow equally as the first, not that they are enjoined thereunto by the command and law of God, but by reason they are not assured what day of September may precisely be accounted for the fifteenth; and hence it is that they make two holidays, when one only is required. E●ery evening so long as the Feast endures, the Master of the family repeats a certain prayer, whereby he makes the days of the Feast to be discerned and differenced, from those which are appointed for labour and travel in our ordinary vocation, giving thanks unto God, that the Feast hath been celebrated in such a good manner. The four days following are only esteemed holy in part, but upon these also they sing and pray very much, shaking their palm branches. If any one of these four days chance to be the day of the Sabbath, then among other things they read a certain Chapter out of the Prophecy of Ezekiel, concerning the dreadful war of Gog and Magog; believing and writing, that Gog shall be slain in this month, and they delivered out of bondage, Or●h. c●ajim num. 604. shall be brought back into their own land, there for ever to have a peaceable habitation. The seventh day is likewise by them kept holy, whereon they say the prayer called Hosanna Rabath, Help O Lord our strength; because therein they entreat the Lord for to help them against all their enemies, and to send them a good and fruitful year. For the first day of this month, is the first day of the new year of years, properly so called, according to which they frame the computation of their years. In the morning of every one of these days, they early wash themselves in hot or cold water, go into the School or Synagogue, light many candles, sing and pray fervently, and with a great deal of ostentation, In Poland they take out all, though they be a thousand. take seven books of the Law out of the Ark, and lay them upon the pew or desk, which, as was formerly related, they compass about seven times, having their bundles of palm branches in their hands, which are knit together with willow: After every several encompassing, putting one of the seven books of the Law, into the Ark again; Rambam Rakanat and Bechai, with many other of the Rabbins, Commenting upon the 14 Chapter of the 4 book of Moses, blush not to affirm, that God upon the seventh day at night, reveals unto them by the moon, what thing soever shall befall them the year following; and that in this manner. Upon this night they go out into the fields by moonshine, some with their heads uncovered; other having only a linen cloth tied about them, or a veil upon them, which they suffering to fall upon the earth, stretch out their arms and hands. If any man's shadow in the moonshine seem to want an head, it is a certain sign and token, that such a one shall that year either lose his head, or die some other death. If any seem to want a singer, it presages the death of some of his friends, if his right hand, of his son, if his left, of his daughter. But if no shadow at all appear, than that man shall undoubtedly die, and therefore if he have appointed a journey, he should hereby be warned to let it alone, lest he should not return in safety. This the Rabbins prove from those words of Moses, Their shadow is departed from them, Num. 14. 9 The Rabbins interpreting that a shadow, which properly signifies a defence; Yet they say, that though a man cannot behold his shadow as upon this night, that for this reason he should not cease to be of the Jewish religion. Furthermore, they write that God at this time definitely sets down, how much it shall rain all the year after; & then to decree, whether the year shall be fruitful or barren, so that a dearth and scarcity of corn, often ensues thereupon. Upon this night therefore they say many prayers for rain and a fruitful year. And this is the very cause (say they) why God shows unto them by moonshine▪ how many men shall die that year, and how many shall supervive, which have need of food and nourishment. If many are to die, than it is a sign of dearth, for famine causeth death. The eighth day is by them also kept holy, and that according to the Law, being by them called Schemini azeres, or the day of retention, because the seven foregoing Festival days keep the eighth day, and is unwilling to let him depart. Much like a man who hath entertained his dearest friend for a week, at the end thereof is sorrowful, and loath to lose his company. About midday they fall to dinner in their Tabernacles, yet not saying their ordinary graces before or after meat, which are used upon other days. Into these their booths they bring unclean pots and vessels and un●●llow them, that hereby they may find an occasion to return to their own houses; which thing they do so soon as the night is come. When they go out of the Tabernacles the most of them are wont to say, O would to God he would vouchsafe that we might dwell in this manner in the Tabernacles of the Leviathan in time to come, thereby wishing (as I conjecture) that they may be admitted to eat of that great fish Leviathan, in the days of the Messias. It is recorded in their Minhagin, that the cause why they are bound for the space of seven days to dwell in Tabernacles, is to put them in remembrance of the pillar of the cloud under the shadow whereof they went out of the land of Egypt; which cloud was like unto a Tabernacle, which received the darts and arrows, that they should not hurt the Israelites. 2. They say that God would have them to dwell in Tabernacles, that by their shelter, they may be defended and shrouded from the vehemency of the Sun's heat, and violence of weather. And although they went out of Egypt the fifteenth day of March, yet God commanded them to build Tabernacles and booths, and to dwell in them in September, not in March, otherwise it had not been esteemed for a Festival ordained by God's especial command, because in the month of March, they might build them, only to avoid the heat; but in September no such cause can be pretended, being a very cold season. Hence we may conclude, that the Jews do at this time dwell in booths by God's injunction. The place where they are to pitch these Tabernacles, it ought to be pleasant, and fragrant in smell. Whence it comes to pass, that Jew's street in Frankfurt upon the Maene, is the pleasantest, comeliest, and neatest in all the City. Moreover, they are to be built in some open place, not in a cloister or under some cover. When they sit therein, they must not shut their doors, though both wind and rain molest them. The materials of their booths are to be green boughs, not tiles or boards, so closely compacted together, that it is not possible for them to see the stars through them. They of the richer sort are wont to spread the floors with cover of the best, adorning their tops with divers fruits, as oranges, apples, and the like; which if they seem to be too dear they commonly use cucumbers in their place. Maids, women, and servants, are not tied to remain in the Tabernacles, being not liable to the observance of any command, which binds a man to a certain place. Frost, rain or snow, ought not to source them out of these mansions; yet if it chance to rain out of measure, than they depart them with great sorrow and expression of grief, thinking that God is angry with them, and not willing that they should at that time observe and put his commandments in execution; much like to some great Lord or Peer, who bidding his servant fill him a bowl of wine, takes it from him, and throws it into his fa●e. Now, when it is written Levit. 23. 40. that the Israelites in the time of this Feast, aught to take pri etz hadar, fruits of goodly trees as they need, as it is without all doubt, that the word pri in this place signifies not fruits, but boughs in general, whether they bear any fruit or not, of which they ought to make their Tabernacles, as will easily appear, if we compare this place with those forementioned words of Ezra: But the Jews thinking Moses in this place to put this word for oranges, which they call Esrogim, in a most superstitious manner, they use only those four several kinds of fruits mentioned by Moses. Concerning which, they fill the people's ears with many frivolous and strange wonders, using them not for the building, but the ornament of the Tabernacle. The Jews in Germany fetch their oranges▪ palm, olive, and myrtle branches out of Spain. And hen●e it comes to pass, that sixteen men of the Jewish Nation, do every year go thither, and buy great abundance of them, transporting them into all places where any of the Jews do so journey making them pay sourly for them; for I have seen an orange sold in September for four Florins. These four several kinds of materials used by them for the fabric of their Tabernacles, are full of great and hidden mysteries. By the palm branch are represented the hypocritical and deceitful Jews. For as the palm is a goodly and comely tree to look upon, and brings forth eye‐pleasing fruit yet such as hath no ta●te at all: Even so these hypocrites have the Law of God in their keeping, yet do not bring forth good works enjoined thereby and have not in them any relish of godliness. The orange figures out unto us the just men in Israel: For as it is fair to look upon, and the odour thereof affects the smell with a ravishing de●ight: So the just are as a sweet savour in the nostrils of the Lord, who not only possess the Law of God, but bring forth fruits putting his commands in execution. Thirdly, the myrtles have a pleasant sme●l yet never be●r any ●ruit: So there are many who have not the Law, yet do the things of the Law, bring forth fruit, and live according thereunto. Lastly, the willows of the brook do signify the wicked and reprobate, who neither have the law, nor bring forth any good works, aptly resembled to such barren twigs, which destitute of any fruit, are not pleasing either to taste or smell: And by these they understand us Christians, whom they account as wicked livers and aliens from the Law of God, appropriating this only to themselves. And hence it is that Rabbi Bechai in his book called God Hakkemach, Cap lulabh. p. 42. or a Barrel of Meal; saith, that these four things shadow out unto us four Kingdoms, to wit, That of the Assyrians, that of the Persians, that of the Grecians, and the now extant Monarchy of the Romans, which last is typified unto us by the willows. To put a period to these subtleties, I will relate a story out of the Talmud, concerning the adorning of these their Tabernacles, and it is a certain conference or dialogue which God shall have with all people at the day of doom. It is found in the Tract entitled Abhodahzarah, or of Idolatry: In these words. At the last day God shall say, that only the Jews are just and holy, as they who have fulfilled the Law of God, in every part and degree; but all other people of the earth are ungodly and unjust, as neither having the Law, nor doing the works prescribed to be done in the same. Then shall the people of the earth answer and say, O Lord God of the whole world, give unto us that law, and we will in every point and parcel observe and keep it. Then God will reply, O foolish Christians, do you not know the old Proverb, that he who labours upon the eve of the Sabbath, shall have whereon to feed upon the Sabbath; but he that is idle and sits still shall want. Go ye therefore, and first of all fulfil that little commandment of mine, called Sukkah a From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sum or brief rabbin. concerning the celebration of the Feast of Tabernacles. Then every one of them shall run in all haste, and make unto himself a booth or Tabernacle; some upon their house tops, as the Jews were wont to do in ancient days in their own land, where the roof was flat and plain, others in their gardens, and they shall dwell in them. Then shall God so mightily increase the heat of the Sun at Midsummer, and so forward, that they shall be scorched and burnt, and being not able to endure the heat, shall trample these their booths under their feet, and being mightily inflamed with anger, shall cry out, Let us break their bonds in sunder, Psal. 2. 3, 4. and csast away their cords from us. Then God shall flout, jeer and deride them; as it is written in the same place, He that dwelleth in heaven shall laugh them to scorn, the most high shall have them in derision. And hence Rabbi Isaac affirms, that it is never found, that God is said to laugh but upon that day only. So far the Talmud. By which relation we may plainly perceive, how these apish Jews hug and please themselves in their own folly; and how they would even in a manner force God to believe, that they only are his chosen and elect people, who keep the whole law, observing and fulfilling all his commandments; when on the contrary the Christians and other people are men appointed to destruction and damnation, reputed as a laughing stock and abomination in the eyes of the Lord. But O silly Jew, what saith Ezekiel of thee and thy observance of the Law, harken what the Lord saith by the mouth of his Prophet. Ezek. 20. 10, 11, 12, 13. I caused them saith he to go forth out of the land of Egypt, and brought them into the wilderness; and I gave them my statutes, and showed them my judgements, which if a man do, he shall live in them. Moreover also I gave them my Sabbaths to be a a sign between me and them, that they might know that I am the Lord that sanctifieth them. But the house of Israel rebelled against me in the wilderness; they walked not in my judgements, which if a man do, he shall even live in them, and my Sabbaths they greatly polluted: Then I said I would pour out my fury upon them in the wilderness. CHAP. XVII. Of the Feast of the New Moon. HItherto we have treated of the chief Festivals usually solemnised by the Jews at Jerusalem in ancient days; and of the manner of their celebration, by the Jews of these our times. We come now to speak of those Feasts which their Ancestors were wont to keep in the Cities and places where they had their dwelling and settled habitation. We will begin with the Feast of the New Moon, which they solemnize once every month. The first day of every New Moon, was in old time accounted holy; because God commanded, that in the beginning of their months, they should offer unto him a burnt offering, as we may read in the fourth book of Moses. Numb. 28. 11. Yet is this day to the Jews now living, only half holiday, so that they may work or not work at their own pleasure. It is also recorded, Orach. chaj●m num▪ 419. that the command for the celebration of this Feast, is rather given to the women than men so that they ought upon this day, to abstain from all manner of labour, because in times past they would not give their golden ear‐ringss, and other ornaments, to the making of the molten calf; when on the contrary, they offered them with a willing and ready mind, yea also their rings and bracelets towards the building of the Temple, whose first stone was laid the first of March. Upon the e●e of this Festival, all they that are of a pious and honest carriage among the Jews, fast until e●en‐tide praying unto God that he would vouchsafe to send them a joyful and happy New Moon. The next morning, being that of the Festival, they go into the Synagogue where they make many prayers, yea▪ more than they are wont to do upon other Festivals. At mid‐day they go to dinner at which they become very jocund, cocking their beavers, and sitting very long; for which they urge Moses, Num▪ ●●. 10. saying; In the day of your gladness, and in your solemn days, and in the beginning of your months ye shall blow with the trumpets over the burnt offerings, and over the sacrifices of your peace‐offeringss, that they may be to you a memorial before your G O D. And to the end that they may sit the longer at the Table, they play at Cards almost all the day long, pass away the time in jesting and merry-making. a Beside this kind of divination by the Moon, there were certain other used by their fathers, and forbidden in holy w●it. The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an observer of times, saying, This day is good, that evil, like to some of our English Astrologers. And he was derived ●ither from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnayn, an eye, because he did●d I●de the eyes of men, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gno●ah, time, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud p●●ne●●●ins, one that beholding the heavens did foretell the weather. Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict, because he afflicted men's consciences by these his predictions. Aben Ezra, Levit. 19 26. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menacesh A●gur, a Soothsayer, who out of his own experience could speak of the state of the time following, Gen. 44. 5. Such an one are some of our foolish vulgars', who if he see a C●o● or a Hare cross his way, or meet a redheaded man in the morning, will not take his journey. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nichesh anguratus, etc. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mecasheph a Witch, Exod. 7. 11. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cisheph auspiciis us who by bewitching the senses makes things appear otherwise then they are. The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chober, one who hath made a covenant with the Devil, a Charmer, who cures diseases by spells and sentences repeated out of holy writ, so called, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to join in fellowship The fifth Shoel Ob, he that asks counsel at Ob, or of a familiar spirit▪ such was the Pythonist, Acts 16. The word signifies a Bottle, because the possessed herewith, spoke with a hollow voice. The sixth Jedeoni, so called according to the Rabbins, from a beast called Jaduah; a bone of which they held in their teeth in time of prophecy. The seventh Doresh El hammethim; one who asked counsel of the dead, a Necromancer; such was the witch of Endor. The eighth, Shoel mak●o, one who took counsel by his staff; what way it fell, that way he would go, Hos. 4. 12. Or measuring his staff by inches, I will go, I will not go: did according to the event. The last; Roel Baccober, Ezek. 21. 21. A diviner by the entrails of Beasts. the eclipse of the Moon they hold as a sign very ominous to them that trouble them Wherefore they commonly fast upon the day of the eclipse, entreating God to save and defend them from all their enemies, and them that hate them. When the Moon is three days old or more, they gather themselves together upon the night into some one of their Gardens, or else into their street where they may clearly see the Moon, lifting up their eyes to Heaven, the posture of their body being exactly upright, they bless the Moon, one of their chief Rabbins repeating a certain prayer, and the rest saying after him as followeth. Blessed be thou, O Lord God, our God, King of the World, who hast sanctified us by thy word, and by the spirit of thy mouth, who hast created the heaven and all the host thereof; given laws thereunto▪ and prescribed certain seasons, in which they obey thy commandments, measuring out aright the times and seasons, and herein with great joy and gladness fulfil the will of thee their God and Creator, who art the true worker, and whose works are truth. Thou hast spoken to the Moon to renew herself by her often change, which renewing is as a beautiful Crown, and a great ornament unto the head of every one that is in his mother's womb, even to all the Israelites (as saith the Prophet Esay) who ought to renew themselves even as the Moon doth: that they may praise and honour their Creator, for the name of his Kingdom, a name highly to be reverenced. Blessed be thou O Creator. Blessed be thou O Moon. Blessed be he who made thee. Blessed be thy Lord, blessed be thy Maker. At these words they leap three times upwards towards heaven; the higher the Caper is, the better it is in esteem: Then they go on, saying, Even as we, O God, leaping towards thee cannot come near unto thee: even so all our enemies bending their forces against us, cannot approach to hurt us. Here again they make a stay, saying that of Moses three times; Exod. 15▪ 16. Fear and dread shall fall upon them by the greatness of thine arm, they shall be as still as 〈◊〉 stone, till thy people pass over, O Lord, till thy people pass over which thou hast purchased; hereby praying against us Christians. For a conclusion of this prayer, one par saith peace be unto you: and the other answer, Peace be unto you, peace be unto you, and to the Israel of God. This benediction or blessing they for the most part bestow upon the new Moon, upon the Sabbath thereof, which Sabbath they sanctify with a due solemnity, putting on their new apparel in honour to the new Moon, which they bless, and give it a courtlike welcome with great joy and rejoicing. I cannot but here insert a certain Dialogue set down in the Talmud, Cholm. cap. 3▪ p. 16. between God and the Moon, which Rabbi Sim●on, Gen. 12. 6. the son of Pazzai thus relates. It is written, God made two great lights, the greater to rule the day, the less to rule the night. Then said the Moon unto God; O Lord of the whole world, tell me, I pray thee, Can two Kings reign together, and wear one and the same Crown? To whom God made answer, and said, Go hence and lessen thyself: She replies; O my Creator, shall I therefore be lessened, because I have spoken before thee that which is true and right? Then said God, Go and bear rule and dominion both by day and night. But quoth the Moon, What great honour shall I reap from hence? or what dignity shall accrue thereby? A burning Candle at noontide, what doth it profit? Then the Lord bids her be gone, saying, that the people of Israel should number their days, times, and seasons, according to her course and motion, which she denies as impossible; for to this end they ought to have an exact knowledge of the two Tekuphoth or Tropics, as also of the two Solstices, as it is written, They shall be for signs, and times, and days, and years. Then God makes her this answer, Go thy way, for many great and learned men shall take unto them this thy title, as James the less, Samuel the less, David the less. But all this cannot appease her: which when he perceived, he said, offer a propitiatory sacrifice for me, because that I have lessened the Moon. Rab. Bechoci. And hereupon Rabbi Simeon the son of Sakis saith, How much doth that Goat differ from others, which is offered in the time of the new Moon, of which the Lord said, this shall be a propitiatory sacrifice for me, who have offended in lessening the Moon. So far the Talmudist. The Rabbins diversely dispute what is the true sense and meaning hereof. They who are of ancient days are of opinion, that at the beginning the Sun and Moon were equal in light, which they prove out of the words of Moses, saying, Gen. 1. God made two great lights. But so soon as the Moon murmured against God, and would sit as Queen, and suffer none to share in dominion with her, but be sole Monarch in the celestial Orbs, God debased her for her pride, takes away her own light, and ca●sed her to borrow of the Sun: and hence are, say they, those immediately following words of Moses, The greater light for the government of the day: and the lesser light for the government of the night: whereas he formerly made no such difference, but simply ca●ling them two great lights. And furthermore, that God hearing the Moon complain of this her hard usage and mishap, repent of that he had done, and caused a propitiatory sacrifice to be offered for this his offence at every new Moon. This opinion the modern Rabbins reject as a blasphemy against God, considering that he is just and cannot commit iniquity, neither is any wickedness found with him. Wherefore they have very much tortured and racked their inventions to find out the true sense of these words, Num. 18. 15. diversely interpreting the word Alai written with Gnayn, as Rabbi Bechai testifieth. CHAP. XVIII. Of the Feast of the new year, how the Jews prepare themselves to the celebration thereof, and how God at the time of this Celebration judges the Israelites for their sins and offences. IT is written in the tract Medrasch Socher Tobh, Caphtor● uperach. p. 68 that at the same time when the Sanhedrin, or that great Council of the Jews is gathered together, to set down and determine a certain day for the Celebration of the feast of the new year, which begins the first day of the month Tesri or September, and hath also agreed thereupon, then God calls a Senate of Angels whom he sends into the earth, to inquire, see and know, whether the time of the Celebration of this feast be determinately appointed, which they presently put in execution; and returning unto God, declare unto him the day whereon the feast will be kept: which when God by their relation understands, he also decrees to fit in judgement, and to judge the world, upon the very same day, as it is written, God is gone up with a merry noise, the Lord is gone up with the sound of a trumpet. Psal. 46. 3. Then the two judgement seats are set, the cushions laid, the books opened, and that great Senate of Angels sits down before him. As it is written, And I beheld, till the thrones were set up, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery fl●me, and his wheels as burning fire. Thousand thousands ministered unto him, and ten thousand thousand thousands stood before him: Dan. 7▪ 9, 10. the judgement seat was set and the book opened. In the Talmud we have an excellent story to this purpose. Rabbi jochamen saith, Tract: Rosch haschanah. c. 1. p. 16. that at new-years-tide three books are opened: one for them who are extremely wicked and ungodly, as Atheists and lnfidels: another for them who are just in a most perfect manner, the third and last for them who are betwixt both in an indifferent manner, godly and religious, who have done as much good as evil. Those who are perfectly just have their names presently registered in the book of life: but they who are extremely wicked, have their names written in the book of death. Those of the middle sort are deferred, and put off until the day of reconciliation, which is the tenth day after the celebration of the feast of the new year. If they truly and sincerely repent them of their sins in the mean time, so that their good deeds exceed their bad ones, than it goes well with them, but if on the contrary their evil deeds be more in number: then they are presently put in the catalogue of the reprobate and damned. As it is written, Psal. 69. 29. Let them be blotted out of the book of the living, and not be written among the just. By the blotting out of the book understanding the book of the wicked, and by the word life or living the book of the just, and by the words Let them not be written among the just, the book of those who are indifferently honest. Hence is also that of Ralig; bbi Nalig; chman the son of Isaac upon these words of Moses, Exod. 32. 32. Now if thou wilt palig; rdon their sin thy mercy shall appear: But if thou wilt not, blot me out of the book which thou hast written. In which words. Blot out, fingers out the book of the wicked. Out of thy book the book of the just. Which thou hast written, the book of them which are indifferently just and godly. So far the Talmud. 1. Now that God should at this time sit in judgement rather than at any other, the reason is grounded upon a certain tradition of the Ancients that God created the whole world, Adam, and placed him in Paradise▪ in the month of September: therefore it was thought very meet and just that God at the years end should require of man an account of his life, and see how he hath carried himself for the space of the year past, and so reward every one according to his works. Which he pays unto every one in the year following in this manner. Sins are of divers sorts, some God punishes in this world, some also in the life to come: so also good works, some whereof are recompensed here, some hereafter. Now if a man for the most part do nothing else but sin all the year long, polluting his soul with the horrid filth of wickedness, yet doing some few good deeds: the sum of all is presented before God's tribunal upon new-years day. 1. Then God takes the scales and puts his good deeds in one end, and his bad deeds in another: If it seem good then to the Judge of all men to reward the foresaid man for the good he hath found in him in this present world, it cometh to pass that he is called a just man, and hath this happy sentence pronounced upon him in this vale of misery, that he shall have a name in the book of life, live for the next year, become rich and shall be advanced to great honours. 1. In like manner if an honest and just man, who every day makes a conscience of his ways, and lives according to the law all the year through, offend and commit some gross enormities, for which God is pleased to punish him in this world, than God calls him a wicked and unjust liver, and pronounceth sentence against him for evil and not for good, puts his name into the book of the dead, thereby giving him notice that he shall either die or become poor, or be troubled with some dangerous disease the year following, and therefore although a man may enjoy the happiness of Saints in the world to come, yet may he be called with injustice in this, seeing he is here punished for his offences even as the reprobate. And on the contrary, one here accounted just and holy, may be ordained to damnation, because God gives him the reward of his works in this present world. And therefore no man ought to wonder or account it a strange thing that the godly suffer affliction and all manner of distress in this present life, when on the contrary the wicked lives as he list, giveth rest unto his soul, enjoys pleasure, and is without the gunshot of sorrow and vexation: yet at the day of death the case is altered, for he that was here so gay and gallant, must go into everlasting fire, and the other, so miserable into enternal bliss. God then paying unto them the due reward of their labours. And this is the very reason why the Germara affirms, that the three foresaid books are opened upon new-years day. Furthermore it often falls out that one good work blots out a number of transgressions: and one sin abolisheth many good works, both which are in the power of God. If the sinner, whose name is put into the book of death, repent him of his ways from the bottom of his heart; and continue in this course unto the day of reconciliation, being the tenth of the new-year, he may happily move God to reverse the sentence pronounced against him, and to transferr him into the book of life. Even as the godly in the same space angering his Maker by the commission of some heinous offence, may move him to blot his name out of the book of life, and to write it among the dead. Thus the blindfolded Jews write, speak, and are conceited of the Almighty's rule and government, making him a Judge of that stamp and quality which they desire him to be of; far contrary to the description of the Prophet David, who in heavy cheer praying unto God for the forgiveness of his sins, Psal. 143. 2. cries out; Enter not into judgement with thy servant O Lord, for no man living shall be justified in thy sight. Psal. 130. 3. And again, If thou O Lord mark whalig; 't is done amiss, who is able to abide it? Seeing therefore God sits in judgement upon every new-years-day, and so severely punisheth the transgressors of his commandments: Orach. Chaymna: 581. the Rabbins have made it an Ordinance and Statute in Israel, that every one should for a month before repent of his sins and the evil he hath committed, turn from his wicked ways, and begin to lead a new life. This therefore the Jews put in execution, and upon the first day of Elul or August, they fall to a serious account, calling all their sins to remembrance, and weighing them according to every several circumstance, in which they have wickedly transgressed through the whole circuit of the year. Whosoever then every day before he eat or drink questions his soul, what it hath done? and with a diligent scrutiny searches every corner of his heart for some formerly practised wickedness, grieving very much, and being very heartily sorry for the same, he shall upon New-years-day, when others are to give an account for their offences, receive a plenary absolution. And hence it is that the Jews dwelling among the Walloons, at this day have a custom to rise every morning of this month before the sun be up, say their prayers and beg pardon for the sins which they have committed. The Jews of Germany also use to do the like some four days at least before the feast of the new-year: moreover, they meet every morning and evening through the whole month in the Synagogue, sounding a rams horn, not that they are so commanded by Moses: but yet in remembrance of him, who when he went the second time into the mount to fetch the tables of the law, commanded a horn to be blown that the people should take notice hereof and not transgress and say, Exod. 32. 2. Arise and make us Gods which may go before us: as for this Moses which brought us forth out of the land of Egypt we do not know what is become of him. Secondly, they blow the rams horn, that every one may seriously ponder and weigh the last judgement, and be terrified with the meditation hereof: that they may be affrighted and fear, Amos 6. for shall a trumpet be blown in the City, and the people be not afraid: and so consequently be hurried along to a bitter condolement, eager contrition, hearty confession and serious repentance of his sins and offences; for even as a King makes some of his servants to blow a trumpet, that every watchman may keep diligent watch, and be ready armed at a moment's warning, because the enemy approacheth: So it is needful for the Jews in the month of August, which is as herald to the new year, to sound the Ram's horns for to warn every man to repent him of his wickedness, that they may more easily resist their enemy, Sin. Lastly, Rosch; has●cha c. 1. p. 16. the Talmudists, those subtle pated doctors say, that the reason why they blow the Ram's horns at this season, is for to put Satan to flight, and to put him to a grievous torture: and to make him forget the day appointed for the celebration of the New-year's feast; lest he should come then and appearing before God's tribunal accuse them for their sins and offences. Upon the Eve of the New-year they rise sooner from supper then ordinary; for they have many Prayers to pour out unto God for the remission of their sins. They usually eat before day, hereby signifying that they are not like the Christians and other people, who fast upon the E●es of their festivals: y●t howsoever he that fasts offends not. In Germany the Jews always eat something before morning prayer, always provided that they fill not their bellies too full, especially when they are to say many prayers, whereupon it comes to pass, that though they make great haste in the saying of their prayers, yet they commit no offence therein, because their guts are not crammed and full stuffed, which would be a great hindrance to the speedy gallop of their tongue in posting over their petitions. Yet some of the more religious sort who would be accounted more holy than other do fast, and that in imitation of a King, who imposes a great tribute upon such or such a City, and coming with a great power of men commands payment to be made. He being yet ten miles distant from the City, the chief men and burgesses thereof come and meet him, and say unto him, O Gracious Sovereign, we are poor and have nothing, and what shall we give unto thee? And so entreating him in the most humble subjective manner, that the hams of an Alderman can personate, to remit the tax or tribute: of which the King remits the third part, being brought down by their earish kissing congees. When the King is yet five miles from the City, than a troop of Citizens of another order and mean estate, come to give his Majesty some gaping salutation, making the same request with that of the former: to whom also he forgives another thirds. When he comes nearer to the City, then young and old flock about him and bespeak his Grace in the same language: The king then moved by the multitude of petitioners forgives the whole sum. In like manner God the King of all the earth willing to make Israel give an account of their life past, and of all the sins by them committed, requires, yea, enjoins every one to give satisfaction in his own proper person: whereupon the holy men and chiefest in Israel fast the Eve of this festival, and the Lord to recompense them remits unto them the third part of their sins and offences. It is therefore enacted, that they of the better sort should fast, that they may with the more facility obtain their petitions, and also some of a lower rank forty days together, whiah are set aside for the doing of penance. Some one must likewise fast upon the day of reconciliation (of which day more hereafter) and then God will forgive unto them all their sins, and grant them a pardon for the same. Morning prayer being ended, they go out of the Synagogue into the place where they bury their dead: thereby signifying that unless God will be pleased to pardon their sins, they are no better than they who are dead and laid in their grave. The papists had their praying to Saints from hence. They therefore pray unto God to have mercy on them, and that for the merits of those just and holy Jews who are interred in that place. Here they distribute great store of alms that their poor may not want wherewithal to celebrate the festival. Midday being past, the men send for the barber, and cause him to use all his art and skill in the trimming of them: thereby giving others to understand, that they are not like unto other people, who sorrowing suffer their hairs to grow and increase. Minhagim. But our security (say they) banisheth all grief, seeing we are certainly assured that God the King of the world will have mercy upon us, redeem us from our transgressions, and graciously absolve us of all our sins; and for this very reason they enter the bath or wash themselves in some running water, that the day following they may appear purified and clean before the almighty tribunal. It is also recorded that certain Angels fly in the air, who being placed over the world and men, descend into these parts below, where they being in a manner polluted, must necessarily purge and cleanse themselves in the fiery stream Dinor mentioned by Daniel, Dan. 7. 10. Taame mitznos pag. 36. Rescha chochma magnum in Schaar par ●eschubha cap. 3▪ nu: 163. before they sing praises unto God. Now if it be necessary that such creatures as the Angels are, must wash themselves before they may be suffered to praise the Lord, how much more is it required at the hands of man who is so vile and loathsome. While the Jews are a purifying their bodies, and stand even up to the ears in cold water, than they make confession of their sins in the form commonly used. This their confession comprehends in it two and twenty words according to the number of the letters in the Alphabet: at the repetition of every one of which, the confessor beats his breast, and then hides his body in the water, craving so much courtesy of his fellow as to bear him witness. Where they are near no rivers, they dig a well in their cellar or garden, concerning the breadth and depth whereof, they are divers in opinion, as also how much water may be contrived in the same. At eventide they likewise repair unto the Synagogue, where they continue praying until it be night, at what time the feast begins; welcoming it with great joy, and many acclamations. So much for the preparation, now for the feast itself: but before we give you any taste thereof, harken what the Prophet saith concerning these men of Juda, Jesa. 59 2. 4. 5. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. No man calleth for justice: no man contendeth for truth: they trust in vanity, and speak vain things: they conceive mischief and bring forth iniquity. They hatch Cockatrice eggs, and wove the spider's web. He that eateth of their eggs dieth, and that which is trodden upon breaketh out into a Serpent. CHAP. XIX. Of the Feast of the New-Year. NEw-years-day according to the Jewish Almanac, falls continually upon the first day of September, which is the beginning of their civil year, according to which account they date all their bills, contracts, and bargains. This computation they ground upon the time of the creation of the world, which was as, they affirm, upon the first of September. So that they now reckon the years from the creation to be five thousand three hundred eighty four or thereabouts. Whence we may see how far they vary in their number from the Christians, even by the space of two hundred twenty three years. This first day of September is to be sanctified and kept holy by the Jews, being a thing commanded by God himself; saying, Speak unto the children of Israel and say, In the seventh month in the first day of the month, Levit. 23. 24. shall you have a Sabbath, for the remembrance of blowing the trumpets, an holy convocation. Ye shall do no servile work therein, but offer sacrifice made by fire unto the Lord. Though Moses make no mention of the new-year in these words, yet following an ancient tradition of their ancestors, they begin their civil year as upon this day, being the first of September, which is the seventh month accounting from March, in which begins the new-year of their festivals. The chief reason why it is called the feast of trumpets, is, because the Priests in old time were wont as this day to repair to the Temple, and blow upon trumpets, that hereby the people might be warned, and pricked forward to render thanks unto God with a cheerful and merry heart, for the blessings and favours plentifully poured upon them in the year last passed: that he hath preserved them in safety, and redeemed their souls from death; and that with fear and trembling, truly repenting them of their misled life, they may appear before God upon the day of reconciliation, upon which an atonement is to be made between God and his people. The Jews at this day instead of a trumpet use a Ram's horn, the reason whereof shall hereafter be related. The manner of the Celebration followeth. After evening prayer, they begin the feast by the consecration of a bowl of wine, and a certain prayer appointed for the day, they account it as a sign of good luck if their wine be new and sweet. Every one salutes his fellow with God send you a good new-year, or pointing to the books of which we made mention in the former chapter, they say, Thou art registered for one who shall be partaker of a prosperous year, to whom the other makes answer, and you also: that is as much as if he had said, The Greator of heaven and earth hath ordained thee for a good new-year. The little children run unto the chief rabbin, and ask him blessing, upon whom he lays his hands and prays unto God to send them an happy year. From the Synagouge to their own houses, Orach chaijm. num. 583. where they find the table neatly spread, and sumptuously furnished, and that with no small deal of provision. They presently fall aboard: the first dish whereupon they make an assault, is a Platter full of dainty Apples steeped in Honey, of which every one tasting a bit, saith, God send us a merry New-year, then proceeding with great jollity and mirth to the stuffing of their empty guts. Amongst other things, the forementioned Rams-horn is laid upon the table, in remembrance of the Ram which being catched in the thickets, was sacrificed by Abraham in the place of Isaac. Others write that they lay it upon the table, to signify, that they shall become the head, and not the tail, Deut. 8. 13. according to that promise of the Lord by Moses; The Lord shall make thee head, and not the tail, and thou shalt be above only, and not beneath. Which promise is made indeed unto the Jews, but with that condition to keep all his Commandments to observe and do them. But they understood a mastery and dominion over the Christians to be the tenor thereof; which that it may come to pass they daily pray to God above. They eat fish for the most part of the best sort they can procure upon this night: to show, that their good works & merits shall multiply and increase even as the fishes in the sea. Fruits of all kinds are no novelty unto them; as Almonds, Cucumbers, Grapes, Gourds, Leeks, Lupins, sweet, yet gross pulse, and such like. The Leeks represent their enemies, because they shall be rooted out of the earth and perish utterly; for the Leek in the Chaldee tongue is called Crate, which is derived from a Verb signifying to Cut: and hereupon when they have eaten their Leeks, they say, Let all our enemies & all them that hate us be utterly cut off. When they eat the sweet Pulse, which they call Silka, they say, Let our enemies perish from among the midst of us. When they eat the Almonds, which they call Timarim, they say, Let our enemies be consumed and blotted out. When they eat the Gourds, called Kara, they say, Let every evil thing which is definitely determined against us, be abolished and come to nothing, and let our good works and deservings, be read and published before the God of heaven. The morning come, they repair to the Synagogue more early then at other times; singing many Psalms, and saying many Prayers. They take the book of the Law twice out of the Ark, reading some sections out of it, as in imitation of Ezra, who did the like, Nehemiah 8. but God knows in a far different manner. After their Haphtarah, or Lecture out of the Prophets is ended, one goes up into the Pulpit, and sounding the Ram's horns at several times, distinctly bellows out thereupon thirty words; some with an equal, others with an interrupted tone. If the trumpet give a shrill and pleasant sound, they take as a certain sign, that a good and a happy year will then befall them: but if on the contrary, the sound be dull and hollow, or perhaps none at all, it fills their hearts with sorrow, being a very probable token of an unfruitful and dangerous season. When the trumpeter hath done his office, Psal. 89. 16. the whole Synagogue trumptes out those words of David, Blessed is the people, O Lord, that can rejoice in thee, they shall walk, in the light of thy countenance. Morning prayer ended, they return again to their houses: where they eat and drink, and sound upon their Rams-horns. For it is a position of the Rabbins, that at this time every one ought to be merry and jocund, being assured, that God hath been gracious unto him in pardoning his sins and offences: and not because he hath filled his paunch, and liquored his throat, for this would God rather impute unto them as a sin, than recompense as a good work. After this their repast, every one, man, woman, and child, hasten to the water, or to some Bridge, thereupon to make Taschlich, Mich. 7. 19 that is to say, to cast their sins into the water: and the ground of the practice is that of the Prophet, He will turn again and have mercy upon us: be will subdue our iniquities, and cast all our sins into the bottom of the sea. The Jews thus gathered together upon the Bridge, so soon as they behold the fishes, accounting the sight as a prosperous sign and token, they caper aloft, and shake their garments over the ●ishes, dreaming, and vainly conceiting, that by this their foolery, they have shaked off all their sins upon the fishes backs, which swim away with them, Levit. 16. even as the scape-Goat which carried away the sins of their ancestors into the wilderness. Others write, that they do it in remembrance of Abraham; who travelling to sacrifice his son Isaac upon Mount Meriah, which was upon the first day of September: Satan met him, and turned himself into a great River, which at the first took him only to the knees; but by and by it reached his neck. Abraham perceiving himself to be in such a distress, and that he was in danger of drowning, cried mightily unto God, who heard his prayer, and turned the water into dry ground; as it is recorded in the tract Medrasch rotosoha. Evening being come, they fall again to eat and drink, and make merry as they were wont; and in this manner they celebrate the feast of the New-year in great security, with much mirth and jollity for the space of two days together. I conclude with that of the Prophet, Mich. 2. 11. If a man walk in the spirit and would lie falsely, saying, I will prophesy unto thee of wine, and of strong drink, he shall even be the prophet of this people. To which alludes that of Sophonie; Her Prophets are light, Soph. 3. 4. and wicked persons: her Priests have polluted the Sanctuary: they have polluted the Law. CHAP. XX. How they prepare themselves to the Feast of Reconciliation, and the celebration thereof. THe time between New-years-day and the tenth of the same month, Orach chajim num. 602. upon which they keep the feast of Reconciliation, is called by Jews, the ten penitential days: for which space they fast and pray very much, and are wonderful desirous to become holy and religious; that if God should have written any of their names in the book of death, and determined to afflict their souls with an unfortunate year, he might at the contemplation and sight of their penitent life and practice of good works, repent him of the evil, and have mercy upon them; transcribing their names in the book of life, and sealing the judgement. Every morning so long as these days endure, while it is as yet very early they confess their sins three several times; do not proceed to the excommunication of any one, neither do they call any man into judgement, or force any one to take an Oath. Upon the ninth day they forsake their beds betimes in the morning, frequent the Synagogue, sing and pray. So soon as they return home, every male old and young takes a Cock, and every woman a Hen into their hands: the master of the family doing likewise, Psal. 107. 17, 18, 19, 20, 21, 22. and saying these words, Foolish men are plagued for their offence: and because of the●r wickedness. Their soul abhorred all manner of meat, and they were even at death's door. So when they cried unto the Lord in their trouble, he delivered them out of their distress. He sent forth his word and healed them, and they were saved from their destruction. O that men would therefore praise the Lord for his goodness, and declare the wonders that he doth for the children of men; that they would offer unto him the sacrifice of thanksgiving, and tell out his works with gladness. And again, If there be a messenger with him, or an interpreter, one of a thousand to declare unto man his righteousness, then will he have mercy upon him, and will say, Deliver him that he go not down into the pit: for I have received a reconciliation, that is, a Cock, which shall be a reconciliation unto me. Jo● 33. 34, 35 When he hath ended this his repetition, he finisheth the reconciliation, waving the Cock three times about his head, and saying at every time, This Cock shall serve instead of me, he shall succeed in my stead who deserve death; he shall be my reconciliation, he shall die for me, but I shall enter into life and bliss with them that are righteous in Israel. Amen. This he doth three times, as was said before; once for himself, once for his children, and once for strangers which sojourn with him according to the custom of the high Priest in ancient days, as it is recorded in the third book of Moses. In the next place he takes the Cock and kills him, Levit. 16, 17. and drawing, and gathering the skin together about his neck, first meditates with himself, that he is worthy to have his own throat cut for his sins and offences, and then cutting the Cock's throat, thinks himself worthy to be punished with the sword: After this he takes the cock, and with all his might throws him upon the ground, thereby signifying, that he deserves to be stoned to death for his sins and wickedness: lastly, he puts him upon the spit and roasts him: thereby giving others to understand, that to be burnt in a fiery furnace doth not equalise his desert. These four kinds of death the poor Cock undergoes for his Master. The entrails, out of commiseration, they commonly cast upon the house top, that it may also be partaker of such a sacrifice. Others say that they do it, because sin is rather an internal than an external thing, and that it cleaves fast to the bowels of the Cock: some Crows coming by, may claw them up and flee away with them into the wilderness; even as the scape-Goat in the Old Testament ran away with the sins of the people into the Desert. They take all possible pains and care to procure a white Cock for the sacrifice. They will by no means admit of a red one; because such an one is full of sins, seeing sin itself is red also, as it is written: Come now let us reason together, Isa. 1. 18. faith the Lord; though your sins were as crimson, yet shall they be as white as snow: though they were red like scarlet, they shall be as wool. Now if the Cock be white, he is not polluted with sin, and so is able to bear the sins of others, which being red he could not possibly do, being stuffed with his own sins already. Antonius Margarita in his book of the faith of the Jews, registers it as the affirmation of some of the Hebrew Doctors, that an Ape is a more fitting beast for this day's sacrifice then the Cock, because in his face he more represents a Man. Yet they choose a Cock rather than any other creature, because a Man in Hebrew is called Gebher: * Gehher a man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invaluit, to prevail, he ha●h this, name from his might and strength. Now if Gebher offend, Gebber must also in justice suffer for his offence. And therefore the Jews considering the burden of death too grievous to be born, and the punishment too heavy, spare themselves and kill the Cock, which the Babylonian Talmudists call Gebher, to satisfy the judge of all flesh; and by this shift Gebher offends, and Gebher suffers for it. Blind and beastly Jews how do they trifle and think to puzzle God in that manner, that he cannot know a Cock from a Man. Woe, woe unto them for this their horrible blindness above example, without pattern. Such another exposition relishing of the same pate we find in the book called Schebet Jehudah; written first in Hebrew, then translated into the Teutonick tongue by the Jews, and printed at Cracovia in Poland, some twenty two years ago. It is a certain disputation between a Jew and a Christian before Alphonsus' King of Portugal: wherein, when the Christian urged divers places of Scripture proving Christ to be the true Messias, and amongst others that of the Psalmist, My God, my God, Psal. 22. 1. why hast thou forsaken me? The Jew made answer, that it was a certain property belonging to the holy Scripture to be capable of divers interpretations, amongst which that is the best which may be confirmed and declared by other places of holy writ. But as for the forecited place, there were many other Scriptures which did evidently prove that it cannot be understood of Christ. And first of all, saith the Jew I will rel thee, what answer a learned rabbin did upon a certain time make unto the King of Spain. Yesterday said he unto the King, I being very wroth with my household Cock, because he had troubled me in my studies with his crowing music, I smote him with my staff, put him into a dark room where he ceased his crowing: yet withal this my anger being never a jot abated, I did beat him till I had rend his skin, and disjointed his bones, than I put him into a Pot, and covered it according as I thought meet and convenient, which served him for a Coffin, for there he died. After his death there happened out a miracle, for his life returned unto him again, and he began to sing and crow as at former times: and this is the true meaning and exposition of these words urged by the Christian out of the 22 Psalms: Which appears so to be if we parallel the place with that of Jeremiah, in the third of his Lamentations and the first verse. I am the man that have seen affliction in the rod of his indignation. He hath led me & brought me into darkness, but not light. Surely he is turned against me, be turneth his hand against me all the day. My flesh and my skin hath he caused to wax old, and he hath broken my bones. He bathe builded against me, and compassed me with gali and labour. He hath heaged about me that I cannot get out, he bathe made my chains heavy. And when I cry and shout he shutteth out my prayers. I am the man Am Gebher, that is to say, I am the Cock, for the word among the Talmudists signifies so much. Who bath see naffliction? In the rod of his indignation. There is the rod with which the Cock was beaten. He bathe led me, there is his flight: into darkness and not into light, there is the place of obscurity into which he was put. He turns his hand against me, there is the second beating after that he was put up in his close prison, or the motion whereby he thought himself to move in the pot. My flesh and my skin hath he caused to wax old, that is to say, he hath torn and rend it. He hath broken my bones, or cut me in pieces. He hath builded against me, He hath shut me up in the pot. He hath set me in dark places, that is, he hath put me in the pot and covered it. And when I cry and shout, which words signify unto us, that the Cock sung and crowed after he was dead, So much foppery out of the book called Schebet Jehudah, out of which we may plainly see after what a ridiculous manner the Jews interpret and make a mock of the holy Scripture, and prove themselves to be really possessed with that frenzy, blindness, and hardness of heart, wherewith Moses threatened them. We may see also with what art these juggling mountebanks, and quacksalvering impostros, can metamorphose a man into a Cock, and again, turn a Cock into a man. Truly I am forced to believe, that if the Prophet Esay had used the word Gebher in his fifty third chapter, the man that is there made mention of, should of necessity (the Jews being translators) have been a very Cock. Seeing the Prophet calls him Isch machobheth a man full of sorrows, despised and not esteemed. One that hath borne our infirmities, and carried our sorrows, even Christ: who was beaten for our sins, and wounded for our transgressions. The chastisement of our peace was upon him, by whose stripes we are healed. Yet the Jews will not acknowledge, receive, and confess, such a man: but choose one whom they can kill, put upon the broach, roast at the fire, and fill their filthy paunches withal. But woe and alas they may long look for health from the wounds of an household Cock. The Greek Calends will first have place in the annual computation, before they receive from hence any settled peace of conscience, which evidently appears to be true at the hour of their death: when destitute of all comfort ready to despair, they c●y out, my death is my reconciliation, and satisfaction for my sins. A miserable poor and cold comfort indeed, when not only death temporal but eternal both of soul and body must be the wages for their sin: This the Jews cannot comprehend, seeing God in his just judgement hath shut their eyes that they cannot see nor understand. Pitiful and lamentable is their case, in which with an unwilling heart I leave them, and descend to a further declaration of their preparation to this festival. After that they have made an atonement for their sins by the sacrificing of the Cock, they repair to the place where the dead are buried, where they say many prayers, as they did also at New-years-tide, give alms, and so much money to the poor as the sacrificed Cock was worth. For in ancient times they were wont to give the Cocks themselves unto the poor and needy, which they took in great indignation, and abhorred them as a thing abominable, and in eating whereof they should swallow down the sins of the rich. Therefore the rich men redeem it with money, and either roasting or boiling it, and feed thereupon with great joy and rejoicing. After dinner they go into some cool well or cistern, and wash themselves as they also did at new-years-tide. They duck often, and dive to the bottom of the water, by which actions they think themselves to be clean washed and purged from their offences. Some in the mean time provide lights, which they are to use in the Synagogue the day following. The Jews in Germany prepare a light for every one in particular, which to be necessary, they prove out of the Cabala in this manner. The Hebrew word Ne'er signifying a light or Candle, contains the number of two hundred and fifty. Now every man hath two hundred forty eight members in his body, to which if we had his spirit and soul, this number equalizeth the first. And by this reason the word Ne'er signifying a light, is to be understood of man man, that is to say, every man ought to have a several light, lamp, or candle to himself. Now for the women, it is not necessary that any lights should be provided for them, seeing they have four members (according to the Jewish anatomy) more than is in man. Yet notwithstanding the Jews inhabiting other nations, provide lights also for the women, not of necessity, but for the ornament and grace of their Synagogue. They who are very religious have commonly two lights provided, one for the soul, the other for the body. That for the soul being more costly and precious, which they call by the name of Neschamah. a Neschamah amma hereby is noted only the reasonable soul, according to Aben Ezra, who derives as though i● were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 min ha●shamajim from heaven. I think rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashah to lift up, and Shamajim signifying heavens, because it is, or always ought thither to be lifted up. It is distinguished from Ruach and Nephesh, the Synonyma's of it in this manner by Aben Ezra Neschamah est vis sensibilis & rationalis & habet locum in cerebro. 2. Ruach spiritus habet sedem in cord quod est origo ritus, complectiturque vim irascibilem. 3. Nephesh est vis concupiscibilis & situm habet in jecore. Orach chajim: nu. 606. At eventide again they return into the Synagogue, ofsering up their evening sacrifice of prayer and thanksgiving. One goes and salutes another, if any have a quarrel, or beat any malice to his fellow, he craves pardon for his fault, and reconciles himself unto him. If any have received any hurt, he is bound from his very heart to forgive him that hurt him, for if he forgive another, God will also forgive him his trespasses. If he will not at the first time of entreaty forgive him, than he that offended him takes three more unto him, and craves pardon the second time, yea also the third for his offence. If this will nothing avail, he calls ten men unto him, and earnestly entreats the party offended to forgive him. If he grant him a pardon, well, if not, well also, seeing God is appeased, and this his fact shall never rise up in judgement against him. This custom of ask forgiveness is very necessary, because God will not pardon the offences committed against our brother, upon the day of reconciliation, unless we make an atonement with him. If it so chance that the party offended be dead, than he who committed the offence against him, calls ten men, goes unto his grave and saith, I have offended against the God of Israel and him that lies buried in this place. Every one makes his confession unto his fellow before supper, lest in supper time a bone should get into his throat and choke him, and so he should die without any confession, or acknowledgement of his former sins. They make their confession in manner following. Two men go into some secret corner of the Synagogue, the one of them knelt down, turning his face towards the North and his back towards the South, the other takes a good leathern whip and gives him thirty nine lashes upon the back. He that receives them and confesseth his faults, smiting his breast at every several stripe: he that plays the beadle and sound whips his hide, repeats these words of the Psalmist, He was so merciful that he forgave their misdeeds and destroyed them not, yea many a time turned he his wrath away, Psal. 78. 38. and would not▪ suffer his whole displeasure to arise. This verse in the Original consists only of thirteen words, which he repeats three times, adding a word for every stripe. Then he that did so lash the other prostrates himself upon the ground, his fellow doing as much for him: mutually undergoing this grievous penance for their offences: Yet notwithstanding these subtle foxes love their own flesh so well, that they endure but a small deal of pain by such a favourable whipping. This kind of whipping seems to take its original from that act of Moses, who enacted, that if so, the wicked be worthy to be beaten, the Judge shall cause him to lie down, and to be beaten before his face, according to his trespass unto a certain number. Forty stripes shall he cause him to have, and not past, lest if he should exceed, and beat him above that with many stripes, thy brother should appear despised in thy sight. This kind of punishment was in ancient times political, and was in use also among the Christians, as it is also at this day, for a malefactor to be beaten with rods. The Rabbins commenting upon this place affirm, that thirty nine stripes only, not forty, as the law commands are to be inflicted upon the person offending. The reason whereof, as one of their Rabbins tendered it unto me, Deut. 23. 2, 3. This was in use in S. Paul's days, who saith that he received forty stripes save one. 2 Cor. 11. The Jewish reason is to be approved of. is that which followeth. In old time the whip wherewith the effend●r was punished, consisted of three cords, two of which were shorter than the other, the third or mid cord being of such a length, that it might easily eacompass the whole body, all the three being made of the skin of some young bullock. Now he that lashed the delinquent with this threefold cord, gave unto him at one and the same time three several stripes, accounting one for every cord. So that in thirteen lashes, he received the full number of thirty nine stripes; to which if he had added one lash more, Rabbi Bechaim. Deut. 25. 2. than had he inflicted two more than Moses required to be given unto him, which was no way to be allowed of, it was therefore thought good rather to be defective in punishment, then exceeding to give only thirty nine stripes instead of forty. The true and genuine exposition of this place, is to be found in the Talmud, which here I will not insert, to avoid prolixity. This kind of punishment was inflicted upon the Apostle, as he himself witnesseth in his second Epistle to the Corinthians, and that without doubt in a more smarting degree than is usual among the Jews at this day. Prayers being ended, they post home with speed inexpressible. Where they find the table ready spread, and furnished by their wives in their absence: at which presently they sit down and lustily feed upon the Cocks and Hens, which in the morning they offered in sacrifice to God for their sins: for in their Minhagin they affirm, that it is no less the commandment of God, and a good work to fill their Paunches, and cram their Guts, this night with the Cocks and Capons; and sound to liquour their throats, then to fast the day following; Always provided that supper be ended before sunset, for then the feast of reconciliation begins, and they are to dress themselves in neat and fine clothing, upon which they wear a surplice or garment of choice linen coming down unto their feet, hereby showing unto other, that the next day they shall be pure and clean from their sins and offences, and like unto the Angels. These garments they put on in honour to the festival, the celebration of which, consists not in eating and drinking, being sottishly ignorant, that the worship of God is of more worth then either. Hence it is that the Lord complains by the mouth of his Prophet. Hear O heavens, and hearken O earth: for the Lord hath said, I have nourished and brought up children and they have rebelled against me. The Ox knoweth his owner, and the Ass his master's crib, but Israel h●th not known, my people have not understood. Ah, sinful nation, ab people laden with iniquity: a seed of the wicked, corrupt children: they have forsaken the Lord: they have provoked the holy one of Israel to anger: Psal, 1. 2, 3, 4. they are gone backward. What have I to do with the multitude of your Sacrifices, saith the Lord? Hosea also saith, O I srael return unto the Lord thy God, for thou hast fallen by thine iniquity. Take unto you words and turn unto the Lord, and say unto him: Take away all our iniquity, and receive us graciously, and so will we render unto thee the calves of our lips. So much of the preparation to the feast of reconciliation. CHAP. XXI. Of the Feast of Reconciliation. COncerning the institution of this feast, Levit. 23. 27, 28, 29, 30, 31. we may find it recorded in the third book of Moses: that the tenth day of the siventh month shall be a day of reconciliation: it shall be an holy convocation unto you (speaking to the Israelites) you shall humble your souls and offer sacrifice made by fire unto the Lord: And ye shall do no work that same day: for it is a day of Reconciliation, to make an atonement for you before the Lord your God. For every person that humbleth not himself the same day, shall even be cut off from his people. And every person that shall do any work that same day, the same person also will I destroy from among his people. Ye shall do no manner of work: therefore this shall be a law for ever in your generations, throughout your dwellings. By reason of this injunction and command the Jews at this day are wont to meet in their Synagogue about sunset before it be night, carrying with them their wax lights, and placing them in their Candlesticks, singing and praying with a beastly roaring and bellowing outcries. The women which stay at home to keep the house. light many candles in the bed chambers and other places, blessing them, and stretching out both their hands towards them as they do also upon the sabbath, hereby making a difference between the festival days, and others appointed for ordinary employments and manual labours. If these lights burn clear, they take it as a very good sign of some consequent hap, believing that their sins are remitted: that they shall see many happy days, and not come as yet into the prison of the grave. If they give not a clear light, but that which is only glimmering, dark, and obscure; if they melt away the tallow or wax, distilling drop by drop, than they begin to be sorrowful, conjecturing this to be a sign of some evil ready to befall them. They spread their floors, pavements, and hearths, with Coverlets in some places, as in Worms they straw their hearths with rushes only, lest they upon the day following, by often stooping to the fire to chafe and rub themselves, might defile and spot their holiday attire: or otherwise lest they should seem to commit Idolatry, which is altogether unlawful; the reason hereof is that which is written. You shall not pave your pavement with stone, to bow and prostrate yourselves thereupon. That it is said in the forecited text of Moses, Orach chajim nu: 612. that they ought to humble themselves before the Lord, they understand to be meant of a fivefold kind of pleasure from which they are to abstain. And first of all from meat and drink, even from sunset to ssnset, from the beginning to the ending of the solemnity▪ Boys above twelve, and wenches above eleven years of age, women also who have been above three days in childbed, are not exempted from this fast. A sick man may eat lawfully if he desire it: If not, the Physician thinking it meet and convenient for the regaining of his health, meat is to be administered unto him. Secondly, every one is bound to go without shoes barefoot: only it is permitted unto old decrepit and sickly persons, to whose health the coldness of the season may bring hurt and damage. Thirdly, no man ought at this time to anoint himself with oil, or wash his body with water for pleasures sake. Fourthly, no man must enter into a bath to wash himself, no he may not be allowed to dip his finger in the water, much less to wash his hands or face. Yet if any have occasion to ease himself, after the deed done, he may dip his fingers into the water, so that he go no farther than the foremost joint. Some take a wet linen cloth and make clean their hands therewith, yet it is accounted as a thing very dangerous, and nearly coming within the confines of an offence: for if the cloth should chance to be so wet, as the drops of water might be pressed out of it, it were enough to profane the festival. Fiftly, the men must not come at their wives, no not so much as touch them; and keep themselves out of their company, as though they were in their monthly flowers. Before they begin their solemn prayers, usually made by them after sunset, at the beginning of this festival, three of the chief Rabbins walking through the Synagogue, saying with a loud voice, Bischibhah schel mahelah, ubischibhah schel mattah, etc. the meaning of which▪ words is, that they give power and licence to the whole congregation, as well to the bad as the good among them, to pray unto God. To this end also the chanter goes unto the Ark, where the book of the law is kept, opens it and says a long prayer, which begins, Col nidere Va●ssare uschehue, that is to say, All Vows, Covenants, and Oaths etc. the first part whereof he repeats three times, every time with a more lofty and joy resounding voice then other. The sum whereof is, that all the vows, oaths, promises, covenants, asseverations, and protestations, which any one of the Jewish nation hath not kept the year past to be void, A very papistical indulgence▪ remitted, disannulled, the breach thereof not to be acknowledged for an offence, to be utterly taken away and pardoned. That by this mean, Covenant-breakers may as well as the keepers, the bad and the villainous, as well as the good and just, may sing praise and pray unto God. Whence every Christian may see how little they esteem of an oath, especially made unto one of us. Then they hold on to sing and pray until the night be far spent: Some all the night over, others returning to their houses, betake them to their rest; other sleep in some corner of the Synagogue or other, or in the Synagogue of the women, in some place farthest remote from the Ark. They among the Jews who have an earnest desire truly to repent them of their sins, and to lead a holy life, stand all the time that the feast endures, singing and praying without intermission, as I have seen some who have stood immovable in the same place for twenty seven hours together. When the morning begins to approach they all repair to the Synagogue before the dawning of the day, making there their agode until night, boasting very much of the book of the Law, reading many Sections therein. Falling often to the earth with their face uncovered, and then chiefly when they make confession of their sins, smiting their breasts at every word, to show the devout attention of their minds: and the lifting up of their hearts unto their God and maker. When it begins again to be night, than the Priest wrapping a great haircloth about his neck, and drawing it over his head, so far until it come to the threshold of his eyes: he blesseth the people according to the ordinary form prescribed by Moses, Numbers the 6. the 24, 25, 26, and 27. verses. When he pronounceth the blessing, he stretcheth out his hands towards the people: they covering their faces with their own; for it is lawful for no man to look upon the hands of the Priests: because the spirit of the Lord rests upon them, while he blesseth the Congregation. As it is written, He standeth behind our wall looking forth at the windows, Cant. 2. 9 showing himself through the grates, that is to say, God stands at the Priests back, and looks through the windows and grates, that is to say, through his hands being being stretched out, and his fingers being spread abroad severed one from another. Then he sings another prayer repeating it seven times, sometimes with a submiss and low, sometimes with a lo●d voice, and the reason of this reiteration is, because God at this time departs from them and goes into heaven, not coming again until the priest be the seventh time in repeating of this prayer. The seventh time therefore they sing it in a melodious tune, with a sense bereaving harmony, having very good skill, and sweet voices, as they can witness who have heard them. Before they depart the Synagogue, they blow upon the Ram's horn before mentioned, a sound both long and loud, in remembrance of the year of Jubilee, which in ancient times was wont to begin as upon this day. Others write that they do it in memory of the seven heavens which the Lord opened when he descended upon Mount Sinai, and gave the law to the people of Israel, and declare unto them that in heaven there was no other God besides him. When they have put an end to this their festival, and a period to these their trifles, than (as they blush not to affirm) there comes a voice from heaven saying, go and eat thy bread with joy and gladness of heart, for God accepts all thy good works at the best. Instantly upon the hearing of the voice, they return to their own houses, some carrying the relics of their wax lights along with them, because they commonly use them in making the separation between the festival and other days of the week. But others on the contrary, leave them in the Synagogue in the Candlesticks for a year together, lighting them at some certain times. They who are very holy and religious among them, have a wax light burning in the Synagogue night and day, never going out throughought the whole year: this they call Ne'er Tamid, an everlasting light. When they are returning home, one says unto another, God the Creator seal unto a happy year: for the three books of which we formerly made mention, are now sealed up: and God's sentence pronounced upon every one is ratified and stands immutable. Being come home, they find their guts to make a grievous complaint, and themselves exceeding hungry, having eaten nothing for twenty eight hours together: they make haste therefore to satisfy their greedy appetite, and to replenish their belly with store of victuals. The next morning after they rise betimes out of their beds, and return to the Synagogue, lest Satan should take an occasion to complain of them, saying unto God, yesterday they rose early because it was the day of reconciliation: but this day their devotion grows cold, loving their pillow better than the Synagogue. What should I say more, this day they are so holy and religious, so honest and devout, that even the Devil is forced whether he will or not to commend their carriage: concerning which we have his following conference in Pirk Rabbi Eleazar. Upon that day in which God gave the Law to the Children of Israel: the evil spirit Samael came unto him and said, O Lord of the whole world, thou hast given unto me power and dominion over all the people of the earth, only the children of Israel excepted. To whom the Lord made answer; On the day of reconciliation and thenceforward thou shalt have power over them, if thou canst find any sin, fault, or offence in them, of which if they be found in no manner guilty, then shalt thou not approach so much as to touch them. Which when Samael understood, he said unto God, thou hast a people upon earth like unto the Angels in heaven. For as the Angels in heaven standing immovable, neither eat nor drink, and being free from all sin live in peace among themselves, even so do thy people Israel upon the day of Reconciliation: which God hearing out of the mouth of the Devil, Chaptor upherach. p. 71 presently without delay forgives them all their sins, and opens his ear unto their prayers. It is read in another place, that they give gifts unto Satan, that they may blind and shut up his eyes, lest he should see their doings and accuse them unto the Lord of hosts; as it is written: A gift blindeth the eyes of the wise, Exod▪ 23. 8. and perverteth the words of the righteous. I conclude with the words of God to Esay: Isa. 58. 1, 2, 3, 4, 5. Cry aloud and spare not, lift up thy voice like a trumpet, and show my people their transgressions, and to the house of Jacob their sins. Yet they seek me daily, and will know my ways even as a nation that did righteously, and had not forsaken the statutes of their God; They will ask of me the ordinances of justice, they will draw near unto God, saying, Wherefore have we fasted and thou seest it not? We have punished ourselves and thou regardest it not. Behold, in the day of your fast you will seek your will and require all your debts. Behold, you● fast to strife and debate, and to smite with the fist of wickedness: ye shall not fast as you do to day, to make your voice to be heard above. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his head as a bulrush, and to lie down in sackcloth and ashes? Zach. 6. 5. wilt thou call this a fasting, or an acceptable day unto the Lord? CHAP. XXII. Of the Feast of joy and gladness, for that they have read over the book of the Law. And of the manner how they distribute their Ecclesiastical Offices. THere is no mention made of this Feast in holy writ. The Rabbins instituted it as a day of rejoicing, in that God had given them so much as to spend a whole year in the reading of his Law and exercise thereof: in that upon this day they have finished, accomplished, and brought to an end the lecture and exposition of the of the text thereof in their Church or Synagogue, in that he hath in great clemency granted them power and faculty to perform the same. They distribute and part the five books of Moses into fifty two Chapters of Sections, whereof they read one every Sabbath day, so that the last Section is read upon the first day after the Feast of tabernacles, which commonly falls upon the twenty third day of September. It is recorded in the Talmud, that the Priests were wont to skip, caper, and dance, using all kind of musical instruments upon this day, practising among the vulgar many incredible and skittish fooleries; which here to set down would be rather a weariness then either pleasure or profit to the reader. Upon this day they repair to the Synagogue, and in a solemn procession take all the books of the Law out of the Ark, reading the first and last Section, leaping about the Ark with the books in their hands, and when they are weary in great pomp putting them into the Ark again. So long as the books are out of the Ark, a burning Lamp shines therein, for the Ark must not at any time be found empty; whereupon it necessarily follows, that the Lamp supplying the place of the books, avails as much as the books themselves: for the Law is called a Lamp or light, as it is written: The Command is a Lantern, Prov. 6. 23. and instruction a light. Furthermore, they scatter Apples, Plums, and Pears, among the younger sort, that they also may take occasion to express the utmost of their mirth and jollity. Yet it often falls out, that that hereby is occasioned a greater deal of grief and melancholy in the hearts of these nonaged striplings, in that they often in scambling for these fruits fall into strife, contention, and brawling, and at last make trial which among them have the most patient stretching ears. Now because upon this day the reading of the Law is finished, in a second place they go åbout the distribution of Ecclesiastical functions and offices, and in ●he first place them that belong to the Lecturers of the Law. These their offices or functions are sold by open sale in their Synagogue; and he that at the third ask offers the most money for them, hath them assured unto him, and is bound to keep them. And in the first place the Clerk or Sexton of the Synagogue proclaims the office of them who are to light candles all the year following: as also that of the Cupbearers who carry the wine, wherewith they begin and end their Sabbaths, and other Festivals. For though the Master of every family be bound to give a beginning to the Sabbath by the consecration of a cup of wine: yet that this ceremony is also performed in the Synagogue, and that publicly before the whole Congregation, by reason of the poorer sort, who for want of means cannot procure wine at home for the initiation of the Sabbath. And moreover it is not to be neglected, because the Boys and children that drink thereof, become religious and godly Jews. Thirdly, the Clerk proclaims that if any man will buy Gelilah, let him come forth, which is an office of unfolding and folding up again the book of the Law. Fourthly, it is demanded, if any one will buy Hagbohah; He that hath this office is busied in a speedy lifting up of the book of the Law, carrying it about the Pew or Desk that any one may read thereupon. It is necessarily required, that he that carries it be strong and of an able body, that he may without stumbling carry the book unfolded with stretched out arms, for if he chance to falter and slip but with one foot, not bearing it in that manner which is required, the whole Congregation is enjoined to fast, which is reputed as a very bad sign of some ensuing misfortune. Fifthly, it is demanded, who purchase Etz Chajim for money. He that hath this office is allowed to touch the two pieces of wood to which the Law is fastened by long skins or Parchments, as also to carry and administer the little Bag, Coat, or Sachel, in which the book of the Law after the ending of the Lecture is with all speed to be wrapped up. Young men and striplings commonly buy this office: persuading themselves that by touching those forementioned pieces of wood, their honesty shall be improved, and their understanding bettered: hoping that thereby their life shall be prolonged, seeing these pieces of wood are called Etzes Chajim, which by interpretation signifieth the trees of life, as it is written: She is a tree of life (meaning the Law) to them that lay hold on her, Prov. 3. 18. and blessed is he that retaineth her. These are touched and handled when the book of the Law is wrapped up, where a special heed must be taken, and care had, that they touch not the Parchments with their naked hands, for this is a heinous offence. Sixthly, it is demanded, who will buy Acheron, which is an office that whosoever in the whole congregation is the last called out upon any Festival, he must read somewhat out of the book of the Law. Seventhly, it is demanded, who will buy Shehia. He that hath this office is a kind of overseer, who looks unto the rest that they be not negligent in their charge and place; and if he find them so, he may put them out, and himself in. All the money which they get for these places and offices, they bestow in the reparation of the Synagogue and maintenance of the poor. From this open sale of Ecclesiastical functions, often proceed as from a Fountain, envies, brawlings, contentions, and evil surmisings. Yea, God himself is often blasphemed, because the favour and countenance and respect of persons bears a greater sway in sharing then Justice: while the rich is preferred before the poor; a stripling sooner admitted into holy Orders, than one of riper years, an illiterate Ass sooner than a learned Doctor, and an ill liver commonly before an honest man. Hence it is that these things considered, such a flood of contention often ariseth, that a Christian Magistrate is often sent for to stop & stay it; forunder the Sun there is not a more testy, envious, jarring, and more implacable people than the Jews. And this is the fruit which they reap from the reading of the Law with so great attention as they bring and boast of; and to say the very truth, no better can be expected, seeing their outside makes a beautiful and glorious show, but within they are full of malice and hypocrisy. Now whereas there is no perfect joy where flesh and wine, or, as they say, Bas●r re i●jin are wanting: therefore they conclude and end this Feast of joy and rejoicing, with a sumptuous and great Supper. CHAP. XXIII. Of the Feast of Dedication. THis Feast is wont to be celebrated upon the twenty first day of November, Orach chajim, vu. 670. by them called Kisleu: in memory of Judas Hasmonita or Machabaeus, that excellent warrior, who after the death of his Father Mattathias, overcame and vanquished the Grecians, who had formerly subdued Jerusalem, profaned the holy Temple, poured out the oil of the Sanctuary, and done very much evil unto the Jews: He also won the City, cleansed the Sanctuary upon the twenty first day of this month, as we may read in the first book of M●chabees, and the fourth Chapter. Wherefore Judas and his brethren, with the whole Congregation of Israel, concluded, that the days of dedication of the Altar should be kept in their season from year to year, by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness. This Feast the Jews at this day do also keep and celebrate, but in a far different manner than those ancient Machabites. For here now is nothing to be seen but feasting and gormandising, quaffing and drinking, piping and dancing, revelling and roaring, all to pass away the time; but little or no thanksgiving unto the Lord of hosts for the victory and conquest over their enemies, as upon this day. At that time, when Judas had dedicated the Temple, none of the holy oil could be found: so that the Lamps could not be lighted according to the ordinance of Moses: Judas therefore made diligent search in the Temple, where he found a small horn of oil, sealed with the Ring of one of the Priests, which was only sufficient to feed the Lamps for one night's space, yet preserved in that happy manner, that it was not polluted by the enemies. Hereupon the heart of Judas and the whole congregation was filled with sorrow, because they could have no more oil till these eight days were expired, because the City Tehoa from whence it was to be fetched was four days journey distant from Jerusalem. In this their perplexity the fauàour and mercy of God appeared to them by this miracle, for the horn of oil sailed not for eight days together. In the remembrance of this favour and blessing so miraculously conferred upon them, the Jews at this day use a great deal of superstitious pomp, in tinding of the Lamps appointed for the Synagogue in the time of this Feast: They provide a Candlestick with seven branches capable of seven lights or Lamps, which burn every night, though not until the morrow, from the beginning of this Feast unto the end thereof: and wheresoever any of these Lamps are found, whether in their Houses, Stoves or Bedchambers, there it is not lawful to move the finger to any kind of work. A Lamp must also be hung as well upon the right side of the gate of every man's house as of the Synagogue, the distance whereof from the ground ought to be ten spans, no lower; twenty, but no higher. It is a great question among them how long these Lamps may burn, and by whom they may be tinded: whether one may be lighted at another? and such like. Thus are they very solicitous and careful about these external lights; never considering that there is nothing but darkness in their own hearts: neither striving that they may be illuminated, by the light of God's holy Spirit. CHAP. XXIV. Of their Feast of Purim. THe word Purim is a Persian word, and is rendered by the Hebrews Goral, which signifies a lot. This Feast therefore took its name from that plot and wicked device of Haman the Agagite, Esther 3. who in the month Nisan in the twelfth year of Ahasuerus cast Pur, that is a lot, whereby all the Jews, both young and old, children and women in all the King's Provinces should be destroyed and rooted out in one day, even upon the thirteenth day of the twelfth month, which is the month Adar or February; which decree was written in the name of the King, and sealed with his Ring. The end of this conspiracy fell far contrary to Hamans' intent. For Haman was hanged upon a pair of Gallows fifty foot high, and the King granted the Jews in what Cities soever they were to gather themselves together, Esther 8. and to stand for their life, to root out, slay, and destroy, all them that vexed them. So that strengthened by the King's Letter Patents, they put their adversaries to death. In Shushan the Palace they slew five hundred men, and the ten sons of Haman; and the Jews that were in the Provinces of King Ahasucrus slew of them that hated them seventy five thousand men, upon the thirteenth day of the month Adar, and rested upon the fourteenth and fifteenth thereof. Wherefore it is instituted and ordained, that upon the fourteenth and the fifteenth day of the said month every year should a Feast be kept by the Jews in all quarters, in remembrance of this great deliverance throughout their generations by an ordinance for ever. Wherein they rested from their enemies, in the month which turned unto them from sorrow to joy, from mourning to a joyful day: as we may read in the ninth Chapter of the book of Esther. These two days are celebrated at this day by the Jews imitation of their ancestors, but in that manner, that they rather deserve the name of the days of profanation and drunkenness, then of joy and gladness. Although upon these days working is not prohibited by the text of Scripture: yet the Jews at this day rest from all manner of labour, Tract. M●gilah. writing and affirming in the Talmud, that he will never thrive or prosper that does any work upon them. For there it is recorded, that upon a certain time that a man being sowing line-seed upon one of these days, a certain rabbin coming by and seeing him, began to reprove and curse him. Whereupon it came to pass, that the seed never came to growth, nor did ever peep out of the ground. In the first place therefore the women are enjoined in a more peculiar manner to sanctify and celebrate this Festival, because this deliverance was wrought by the hands of Queen Esther. The night being come, they light the Lamps of joy in the Synagogue, and the Chasan or the Minister expounding the book of Esther, reads it from end to end: whereat the women and children ought to be present, and give diligent attention; and they have a custom that the little ones so often as Haman is named, keep a vile stir and a tumultuous noise in the terrible and forcible explosion thereof. In former times they were wont to provide themselves two stones, Orach chajim, nu. 690. Sect. 16. upon one of which the name of Ham●● was written. These they did beat one against the other, until the name was quite demolished and worn out; which when they perceved, they presently cried aloud, Let his name be blotted out. The name of the wicked shall rot; Accursed be Haman; Blessed be M ●rdecai; Cursed be Zeresh the wife of Haman; Blessed be Esther the wife Ah●suerus. Cursed be all they that worship idols or the host of heaven. Blessed be all the people of Isnael. When the Lecturer comes to that place where mention is made of the ten sons of Hamau, he is bound to read it with one breath, for they write, that all these sons of Haman perished in the twinkling of an eye, and their souls in a very moment took their farewell of their beloved lodging the body. They celebrate this Feast in a very voluptuous manner, sousing their guts in wine and beer, because Esther the Queen found favour and grace in the eyes of King Abasuerus when he sat at her banquet, and obtained pardon for the Jews, and a grant that they might stand for their lives. And hence it comes to pass, that for the space of these two days, they busy themselves with no other things then eating and drinking, smelling, and bibbing, dancing, and piping, singing, and roaring, jesting, and sporting, rhyming, and scoffing, the women putting on men's apparel and the men clothing themselves in women's attire, which although it be expressly forbid in the law of Moses, yet they make there one exception, Orach: chajim num: 615. saying, that it is lawful and no offence to practise it upon this day, and this occasion: seeing it is done by them only for worldly joy and recreation, Rabbi Isaac ●irna in this Minhagim hath left in record to posterity, De rit: Jud: p. 61. that it is commanded as a work of great excellency, to make merry as upon these days, to go a whoring, to drink and be drunk, yea in that measure, that he cannot make any difference between Mordecai the blessed, and Haman the accursed. that is to say, until he be so besotted with the ale tap, that he cannot for his heart declare how many letters be contained in any of these words, yea moreover, any one is permitted at this time to pour in strong drink, until he knows not how many fingers he hath on either hand. Which precept indeed is most diligently observed and kept, according to the very rigour thereof by the Jews at this day, and that chiefly by the beggarly crew, to whom the richer sort send gifts and presents in a far greater measure than they do at other times, to the end that one may not mock another for being drunk, bein commanded and strictly prohibited to send away their meat and drink to any other end and purpose. With these Bacchanal rites, drunken fits, and besotting beastliness, they put an end to their annual feasts. For this of Purim is the last festival in the year, having no more until the feast of the passover. If the Prophet Isaiah were alive at this day, or should rise from the dead, truly and really might he take occasion, and that both forcible and urgent to cry out, Woe and class unto them that rise up early to follow drunkenness, and to them that continue until the night, till the wine do inflame them. CHAP. XXV. Of the feasting days in use among the Jews. HItherto we have treated of feasting, fasting succeeds. In the law of Moses there is only one fast commanded to be kept by the Jews, which is upon the tenth of September, upon which the feast of reconciliation is annually kept and celebrated, as was formerly declared. Besides this, it is registered in ancient records, that many other fasting days were instituted and ordained by the ancient Patriarches and Prophets, according as the time required. And Zachary the Prophet, who lived after the building of the second Temple, makes mention of four general fasts in these words. zach. 8. 19 Thus saith the Lord of hosts, the fast of the fourth month, the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall ●e to the house of Judah joy and gladness. The fast of the tenth month was usually, The first fast. and is to this day, kept by the Jews upon the tenth day of the same, to wit, December: because upon this Ne●uchaddnezar began to besiege Jerusalem with armies, and to afflict the Jews with great trouble and calamities. The fast of the fourth month, The second fast. was and is kept to this day upon the seventeenth day thereof: because upon this they endured many great afflictions which are not yet digested. For as upon this day the tables of the law were broken; the daily sacrifice ceased: the book of the law was burnt, an Idol the abomination of desolation was set up in the holy place, the temple of Jerusalem. The city itself besieged the second time, overthrown and taken. For these causes the Jews in these our days fast very devoutly, begin seriously and earnestly to repent them of their former life, if a man may believe the external gesture: from which it is no doubt but their heart is too too much a roving. The days following this fast, even unto the ninth day of the next month, are accounted ominous and unfortunate: upon these no schoolmaster must dare to whip his boys. If any Jew also have a case to be tried by the law, between him and a Christian, at this time he seeks all manner of evasion and excuse, that he may not appear before the Judge until these days be expired, fearing lest his cause should fail and not prove good, and he be overthrown therein. The fast of the fifth month, The third fast. is kept upon the ninth day of July: because upon this very day the temple was burnt, and turned into ashes: In the time here of they go barefoot: sitting upon the earth, reading doleful stories, and the lamentations of Jeremy. They go into the place of burial, where they sob out their doleful accents of grief and sorrow, amidst the sorrowful consort of departed souls, bewailing the desolations of their beautiful temple with sighs and groans for a month together. From the first day until the tenth, they neither eat flesh nor drink wine, they enter not the bath, wash their face or hands, or suffer any razor to come upon their head. They do not make any marriages, appear not in judgement but sore against their wills: complaining and crying out, that they had never any good hap or fortune in this month: which they prove out of the Prophet Hosea, Host 5. 7. Jer. 2. 24. saying, A month shall devour them with their portions. Upon the eighth day they feed only upon lentiles, in sign of sorrow and heaviness: but they will neither eat beans nor pease, because they have a certain black stroke in their upper parts much like unto a mouth: but they eat lentiles and eggs, also such have no such lin● upon them, neither any representation of a mouth, and therefore do best decipher and figure out a man full of grief and sorrow, who sits still and says nothing, as though he had no mouth at all. A most Rabbinical allusion. At night they eat but little, continually sitting upon the ground; if any thing, than it must be an egg roasted: which they do likewise in sign of sorrow, for as an egg is round, and in figure circular, so is sorrow also, running after the manner of a round body, now to this man, now to that▪ Bedtime being come, they lay themselves to rest upon a harder couch than at other times. He that formerly used two pillows, is now content with one. He that formerly used one only, casts it away and will not admit of any, for soft feather and downe-bed they embrace some bone pinching mattress, and for sheets of the choicest lawn, those which are hurden. The fourth fast, The fourth fast. which is the fast of the seventh month, is kept upon the third day of September: because that good and excellent man Gedaliah, which was by Nebuchadnezar set over the remnant of the Jews that were left of the captivity of Babylon, was in a miserable and fraudulent manner slain as upon this day, as Jeremy the Prophet beareth witness. These are the four general feasts usually kept by the Jews in the days of Zachary, jer. 40. 41. and also by the dispersed remnant yearly in these our times. Besides these general fasts, Particular fasts. they have some more particular, not kept by the whole Congregation of Israel in general, but by every one apart at certain times, according as they desire to become holy and religious. Thus some of them fast every monday and thursday through the year, as that proud Pharisee, whereof our Saviour makes mention in the new Testament, who bragged and boasted that he fasted twice every week. Secondly, 2. some use to fast upon the tenth of March, for Miriam the Prophetess who died upon this day, upon whose departure, the fountains in the wilderness did dry up, so that the children of Israel wanted water, and sinned in murmuring against the Lord: yet many of the Rabbins are against this fast, that every one ought to abstain from fasting in the month of March, because therein God wrought their deliverance out of Egypt, the remembrance whereof ought to cheer them up to joy and gladness. Thirdly, they fast for the most part upon the tenth of April, 3. because Eli and his sons died upon this day, the Ark of the Covenant was taken by the hands of the Philistines, and the glory departed from Israel. Fourthly, 4. many of them fast upon the twenty eighth day of April, because Samuel died thereupon. They have also divers other fasts which they keep, by reason such wise men and Prophets changed this life for a better, upon those days whereon they observe and keep them. Some fast also upon every evening of the new moon. Others so often as they have any fearful and unfortunate dreams. He whose father is dead, fasts yearly upon the day whereon he departed this life. And many such like causes there are for which they abstain from meat at several times. When they fast, they abstain from all kinds of meat and drink from morning until the st●s appear; which were a true and laudable fast indeed, if it were performed with a devout heat and mind, in the fear of God, and referred to that end which the Scripture prescribes. But this kind of fasting no● of the Prophets could never by the hammer of persuasion beat into their hearts and heads. It is written in Medrasch rabba in the Chapter vezoes habbetachah, Reschis chochma parvum. p. 10. that ever and anon so soon as Moses saw that God would inflict some punishment upon him, he appointed himself a fast, making himself a cheesecake as big as his own body, put on sackcloth, sprinkled ashes on his head, and going into the foresaid pie or cheesecake, fasting and praying without intermission, did determine not to depart thence until God had reversed and made void the sentence pronounced against him. This fable smells of the Talmud, Tanais p. 23. in which it is written, that a certain godly and religious Jew called Chon Hammagal, did fast after the manner of Moses, so often as he desired some great and weighty matter at the hands of God. When upon a certain time it had not reigned at any time throughout the whole month of February, and rain was necessary that men might receive the fruits of the earth in due season, the foresaid Chon, fasted and prayed, shutting himself up in such a pie or cake as in close prison, and saying, O Lord of the world, thy children's eyes are all upon me, knowing that I am as dear unto thee as any son can be to a father: I swear therefore by thy holy name, that I will not go out hence until thou have mercy upon thy people. Then the Lord sent a gracious rain upon his inheritance. Habbacuck the Prophet also practised the like, Hab. 2. Rabbi Solomon Jarchi, and hereupon he saith, I will stand upon my watch tower, and set me upon the tower, and will look and see what he will say unto me, and what I shall answer to him that rebuketh me, that is to say, I stand in my pie or cheesecake expecting until thou make me answer, how it comes to pass that the wicked do so prolong their life; as Rabbi Kimchi comments upon the place. So miserable are these poor seduced Jews, in this manner deluded and given over to a reprobate sense, so that they cannot blush at any thing, neither are sensible of any gripes of conscience, while they speak so grossly and vainly of God and his word, interpret the Scripture according to the fancies of their brain, and their own good pleasure. This superstition and abuse in fasting, had a strong head even in the days of the Prophets. Whereupon Zachary reproves their false fast, and prescribes the true, for to the priests and people ask him, Zachi 7. Shall I weep in the fifth month, and separate myself as I have done these many years? He answers in God's name and saith, when you fasted and mourned in the seventh month, and in the fifth, even these seventy years, did ye fast unto me? and do I approve it? And when you did eat and when you did drink, did you not eat for yourselves and drink for yourselves? should ye not hear the words which the Lord hath cried by the ministry of the former Prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when the south and the plain was inhabited. Thus speaketh the Lord of hosts saying, execute true judgement and show mercy and compassion every man upon his brother, and oppress not the widow or the fatherless, the stranger nor the poor, and let none of you imagine evil against his brother in his heart. But they refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear; Yea they made their hearts as an adamant stone, lest they should hear the law and the words which the Lord of hosts sent in his spirit by the ministry of the former Prophets: therefore came a great wrath from the Lord of hosts. Therefore it came to pass, that as he cried and they would no hear, so they cried and I would not hear saith the Lord of hosts. So much shall suffice to be spoken concerning the Ceremonies used by the Jews upon their holidays and festivals: for hereby may any man easily pereive that their faith and belief is not grounded upon Moses and the Prophets, but upon the traditions of that Scribes and Rabbins, which I have desired to show from the very beginning of this treatise. It followeth that we should now treat of other matters belonging to their private and domestical life. CHAP. XXVI. Of their difference of meats, and the boiling of them: and of their new kitchen veslels. THe Jews living in divers parts of the world at this day observe a main difference in the boiling and eating of fish, flesh, and milk-meats. Which practice of theirs they ground upon those words of Moses, Thou shalt not boil a kidd in his mother's milk. Exod. 23. 19 Hence it is that they have written divers commentaries and expositions upon this text, concerning the using of flesh, honey and other viands. Their kitchen boiling vessels are of two sorts, the one whereof is appointed for the secthing of flesh, the other for milk. Their milk vessels have three peculiar marks upon them. if they be of wood, than they give them three several cuts, whereby they may be distinguished from others: and this they do, because the forecited verse is found three times in the law of Moses. Hereupon it also comes to pass, that a Jew continually carries about him two knives, one for flesh and another for cheese and fish, which have also three several marks or stamps upon them. If through negligence one vessel should be taken for another, and the contrary thing boiled therein, than it is not lawful for any Jew to eat thereof, breaking the vessels, if they be of earth, but washing them with water, if they be of wood, and that in a most exact manner. If they be of iron, they cast them into the fire, suffering them there to abide until they be fully purified. It is enacted that flesh and milk must not be boiled together at the same time over the same fire: neither are they to be set on the table one opposite or over against another, but aught to be separated by something put between them: and to this end they spread one cloth for the dishes furnished with flesh, another for those wherein cheese and milk are served in, He that eats either pottage or flesh, he may not be allowed for a whole hour's space, to eat butter, or cheese, or any milke-meats. Yea moreover, they who would be accounted precise indeed make six whole hours distances. It is lawful for any one to eat a hen with almond milk: If any one love milk so well, that he cannot abstain from it, an especial dispensation is granted him to taste thereof sooner than ordinary, so that he pick his teeth accurately and Spaniard like, wash his mouth, and eat a crust of bread to take away the taste of the flesh. If the fat of any thing fall into any dish of meat boiled in milk, that meat is prohibited to be eaten. Yet if the meat be sixty times more in quantity then the fat, then may it lawfully serve for the sufficing of any man's appetite. An egg must not be boiled in a pan or pot in which flesh is sod. If they desire to have their eggs poch, they first break them into a platter, or pour them out of one shell into another, having a diligent care, and provident espial, that no drop of blood be in them. And this is the reason why the Jews always open their eggs at the top, because in that place there is often found a vein of a bloody colour. If in carving up a hen they find any eggs within her, they use them not until they be mollified in water and salt. It is a heinous offence to set fish and flesh at the same time upon one table, as also to boil them in the same pan, much more to eat them together, for the leprosy follows as a reward of the fact. Therefore they either wash their mouth or hands between the eating of flesh and fish, or else they eat an apple or piece of bread between the eating of the one, and handling of the other. Briefly it is accounted as a great point of wisdom among the Jews, rightly to distinguish the kinds of meat; hence when some difficulties object themselves unto their view, they go for a solution to the learned Rabbins. All their kitchen vessels, whether of gold, silver, tin, or lead, brass, or copper, if they can endure the fire, they are to be purged by fire, if not, by water, according to the command of Moses, Whatsoever will abide the fire, you shall make it go through the fire, Num. 31. 23. and it shall be cleansed: and whatsoever will not pass through the fire, you shall make it to pass through the water. The Talmudists upon these words infer, Tract. 1. Elim c. 5. p. 75. that such vessels ought to be cast into a cistern or pit where a menstruous woman hath washed herself in the time of her uncleanness, because such women in the Hebrew tongue are called Niddoth, and the water of separation Me niddoth. Here the Jews give an evident demonstration that an Ass may be known by his ears from any other creature, for the forecited words of Moses, make not mention of vessels in general, but of that particular householdstuff which the children of Israel took in way of prey form their enemies the Midianites; which at that time were a profane, ungodly and reprobate people. And therefore when Moses made the people to purge and purify every thing they had taken in battle, partly by fire, partly by water, according as the condition of the thing itself would suffer: his desire was to signify unto them, that they ought by no means to make any use of the Midianites goods, unless they were first of all cleansed and sanctified. Finally, because at this day the Jews will not use any vessel belonging to a Christian, unless it be first purged in the foresaid manner, they hereby clearly show unto the world, the opinion they have of us, to wit, that in their judgement, we are not a jot more pure or holy, than those people which the Lord banished the land of Canaan for their sins and wickedness; in in the ●ost of their writings calling us, impure and pro●ane Gentiles. CHAP. XXVII. Of the manner how they kill their Beasts. MAny among the Jews are forced to learn the Butcher's trade, which they call Scachten. He that learns it is bound Apprentice to some skilful Butcher for term of years, and those not a few; for there are so many precepts, constitutions, caveats, axioms belonging thereunto, that it is very difficult for any man in a short time to be cunning and expert therein; he must therefore bestow great pains and study in seeking the rules appertaning thereunto out of the books of the Rabbins: that thereby he may gain a perfect and sound knowledge therein. There is extant a certain small Pamphlet which is called Schochitoes and Bed kos, the Butcher's book, in which are contained the principal Rules and Canons belonging to this Art; according to the tenor whereof the Jews at this day kill and slaughter their beasts and other cattle: If they meet with any difficult place whose true meaning cannot be comprehended by the brains of a Butcher, they repair to some rabbin for the exposition thereof. He therefore who hath diligently perused this little book, and hath been long time a spectator of another man's labours in this kind, and can rightly judge of them, is made by some of the Rabbins Freeman of the Company, who also makes him a testimonial Letter under hand and seal of his skill and ability. Wherein he certifies that he is expert and skilful in the Butcher's trade; and therefore gives him full power and licence to kill and slay any Ox, Sheep, or such like kind of Beast, when and wheresoever it pleaseth him. Not long since it was my chance to see one of these testimonials, which was writ in manner and form following: This day being such a day of the month, in such and such a year, I have examined, and in examining found N. the son of N. to be skilful and expert in the Butcher's trade, and that as well to teach by mouth as to practise with hand. Which things weighed, and rightly by me considered, I have granted him a licence to kill and slaughter, and being killed and slaughtered to search all kind of cattle. And furthermore, it shall be lawful for him to eat whatsoever shall be by him in this case searched and slaughtered. Always provided for a space of a whole year ensuing the date hereof once a week, the next year every month once, and after that every quarter of a year for the space of his whole life, he do diligently peruse all the Rules and Canons belonging to the Butcher's trade. Witness Rabbi N. Butcher. A Butcher is called in the Hebrew tongue Schochet, the Butcher's trade Schacten. The searcher, or overseer, who looks whether they be sound or not Bodek, and the action of searching Badken. In the exercise of this their trade they use knives of divers sorts, proportioning them according to the quantity and bigness of the beast that is to be slaughtered. Their knives of a greater size have commonly broad and blunt edges, yet apt enough to cut: if they have any gap in them, if it be never so little, it is not lawful to use them. The greater sort of beasts being ready to undergo the knife have their feet tied by the Butcher, in imitation of Abraham, who bound his son hand and foot when he was about to sacrifice him. Afterwards he cuts the weesil of the beast at one cut. Then he looks upon his knife, to see whether there be any flaws or gaps therein, which action of his is very necessary, seeing a gap in the edge of the knife doth in such manner terrify the poor beast, that the blood runs unto the heart to comfort it, so that the knife cannot make a passage for it, by which means the beast becomes unfit to be eaten. When he hath cut deep enough, he hangs the beast upon the Cammerel, unbowels it, and making a couple of holes, one upon the right, another upon the left side of the heart; he, or any other who is skilful in searching, thrusts his hand through these holes into the body of the beast, with an intent to know certainly, whether any blood or little Bladders full of blood clag or cleave unto the heart or liver. Which if he perceive any other fault, be it never so little; than it is not lawful for any Jew to eat thereof: as it is written: Ye shall be an holy people unto me, Exod, 22. 31. neither shall you eat any flesh that is torn of beasts in the field: ye shall cast it to the Dog. And again, Of a beast defiled or rend with beasts, whereby he may be defiled, ye shall not eat: I am the Lord. Out of these words the lews draw this conclusion, That it is not lawful to eat the flesh of any beast which is not without taint, spot, or blemish; when the Text itself speaks not of the living creature, but of a dead carcase, a beast that hath died of itself: or hath been torn in pieces by another. Birds and all kinds of fowl the Jews do kill and slaughter in the same manner that they do their beasts: cutting their throats, and letting the blood drop down into a heap of ashes, covering it therewith: This their practice they ground upon that action of Rebecca, who when she saw Is●●c, lig●hted down from the Camel. Upon which words the Rabbins in the Schechitoes or Butcher's book have left in writing, that at that time it was with Rebecca after the manner of women, whose virgin, or menstruous blood the Birds came and covered after that she had risen from the earth: and therefore they say, that God commanded them in lieu of this to cover and hide the blood of Birds when they slaughter them. They cover also the blood of other Beasts with earth; because the earth opened and swallowed up the blood of righteous Abel, Gen. 24. 64. Abel signifies vanity, showing the righteousness of man to be nothing else: hence that excellent Elegy, Adam, Cain, Abel, the earth hath possessed vanity. The names of the three first men making it up. when Cain slew him. I also, saith the Author of the Butcher's book have seen it recorded in the book Chasid●m, that the blood is therefore to be hid in the earth, lest Satan coming, and finding it uncovered, should accuse us before God of great injustice; because it would seem a very unjust and cruel act, miserably to kill and slaughter a poor innocent and unreasonable creature in such a tyrannical manner, which hath committed no sin or offence against us, and therefore is not liable to punishment. Surely the jews would make the Devil a very sottish Fool and shallow brained Ass who cannot know thus much; and themselves very cunning and crafty in such a circumvention of him. After that they have killed a great beast, they take all the veins and nerves out of his body, picking away the fat which cleaves unto them; then putting them in water to mollify and soften them: after a certain space taking them out again, and washing them in clear water, so that no drop of blood remain in them; then they lay them upon a shingle or cloven, that the water may drop from them; then they put them into a vessel, and salt them; which vessel is full of holes, to this end, that if any blood remain in them, it being sucked out by the salt, may distil, and find passage through the holes and crevices. If they are not desirous to have their meat throughly salted, they put it in the pickle only for an hour, and then boil it. They eat not any thing which hath the least drop of blood in it; for it hath been always their use and custom, and is at this day in a wonderful manner to abstain from it. They likewise do not eat the hinder parts of any beast unto this day, because the Angel touched the sinew that shrank in the hollow of jacob's thigh. Yet the Jews of Italy, Gen. 32. by the rules of their Anatomy, have found out, and concluded, that if the veins, sinews, and arteries be artificially taken out, the hinder parts may also be eaten, without making any scruple for conscience sake. Surely if the Jews who lived in the time of Moses, had been cunning skilful and expert in this art, then had he spent his breath in vain, in forbidding them to eat so many several sorts of Beasts, Fowls, and Fishes. And I am verily persuaded, that if a Sow should be brought at this day to some of these profound Anatomists, they by cutting her up, and taking out the veins, nerves, and sinews, would make her a dainty dish for a Jews dinner. They sell the hinder parts of the beast to the Christians: yet I would wish all Christians that do buy any such provision at the hands of a Jew, to consider and know, that the Jews are wont before they bring them to the Shambles, to spit upon and defile them, causing their children to piss upon them: they themselves pronouncing a curse upon them, that the Gentile that buys them may eat up their silthiness, even death itself. I would not have the Reader to think this a Fable, for it is confirmed by the joint testimony of so many Jews as have been converted to the Christian faith. Perhaps the jews are not in every place so evil minded, so ungodly, and wicked; yet in general they bear a tyrannous hate and malice against us Christians. To conclude: by this their great skill in Anatomy, and cutting up of beasts, and taking out the nerves and sinews, it comes to pass that they are such excellent Physicians, judging of man's body by insight into that of the beast, and of all the diseases incident thereunto: yet many a Christian is forced to pay for his physic with the loss of his life. Concerning which matter if any one desire to read more, I refer him to Antonius Margarita in his book of the fall of the jews. CHAP. XXVIII. Of their Marriages. COncerning these marriages it is to be noted, that at the handfasting or celebration of the espousals, or immediately upon the finishing thereof; many lews both young and old are called together into some spacious Arbour, every one of the younger sort carrying a pot in his hand. Afterward comes one, and reads openly the Letter or Bill of contract; the Contents whereof are, That N. the son of N▪ and N. the daughter of N. have promised to marry and be married one to another. That the one will give unto the other such and such a dowry. That the nuptials are to be celebrated upon such and such a day; and that the party which doth not perform every condition and covenant, according to every part and parcel contained in the Letters of espousal, is bound to pay unto the other fifty Florins. The Bill being ended, the parties to be married say one unto the other M●zal ●ob, which is as much as God send you good fortune, which the young men hearing, throw their earthen pots upon the ground, and break them, saying, that it is a token of good luck, plenty, and abundance. The espousals thus ended, every one departs the place, and is presented at the door with a cup of the sweetest wine, which also hath some confection annexed unto it, For eight days after, neither the The Jews of ancient days had two sorts of wives; the one called hashim ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which according to Rabbi Juda which were married with a Bill of contract or solemn espousals, whose children were heirs unto their father's lands 〈◊〉 goods. The others called Pelagshim, Co●●●ines, or half-wives, not lawful wives or 〈◊〉 of the hou●e; neither were their children heirs unto their father's goods: derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palag, to divide, and Isha● a wife, a divided or half wife▪ The f●●●r sort are derived either by the figure Ap●●●sis, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anashim, by taking away the first and capital letter Aleph, 〈◊〉 that the Man is the Woman's 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●duxi●, to seduce, b●●●se she deceived Adam, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget; either that women 〈…〉 memory, or rather, that their father's house in them is as it were extinct, and quite forgotten. Bride nor Bridegroom are seen without doors. Many youngsters and scriplings repair unto the Bridegroom to keep him company, where they pass away the time by the invention of many toys and trifles, to recreate him, and make themselves merry, quaffing and carousing healths to his good fortune. The lawfulness of the act they prove out of the History of Sam●son, who being about to be married, had brought unto him thirty companious to be with him. The dame Bride upon the day before the marriage▪ must wash herself in cold water from top to toe, so that her whole body be hid in the water. She is led to the Bath, and likewise back again, by an attendance of gagling women, making a certain confused noise as they go and return: to the end that every one may see and know that she is a Bride. The Girdle which the Bride sends to the Bridegroom ought to have silver studs: but that which he sends unto her, aught to have those which are of gold. A jew upon a certain time to satisfy me in my request, gave me the reason hereof, to wit, that the silver represented the seed of the man, which is white: the gold the seed of the woman, which is red: a frivolous and foolish reason, as the most of their others are. Upon the day whereon the Bride is to be led into the Synagogue to receive a blessing, she puts on her wedding garments, decking, trimming, and dressing herself in the jewish fashion, as finely as she can possibly: she being ready dressed, she is led along by her Maids and Damosels, who sing Marriage Songs, and Bridal-Ballads, bringing her into a certain chamber or closet, and placing her in a rich and costly Chair, where they comb her head, truss up her locks, deck her with Fillets, adorn her with Ribbons, beautify her with Garlands, put a vail over her face, and that for modesty's sake, as Rebeckah did when she was to meet her husband Isaac. While the women are combing her head, they express a great deal of mirth and jollity, skipping, singing, laughing, dancing, and all to keep the spleen of Dame Bride from overflowing with melancholy, which they are conceited to be a work most grateful and acceptable in the eyes of the Lord. And that the women may more easily believe it, the impudent Rabbins in their Talmud do affirm, that God did the like to Eve, when she was to be given to Adam, plaiting her hair, dressing her head and locks, and also did sing, foot it, and dance with her in Paradise: which they strive to prove out of the words of Moses, Gen, 2. 22. And he brought her unto Adam, as though he had brought her skipping, and leading the dance, as a Bride is now wont to be brought to her husband, trimmed, and completely dressed, with her hair tired, and locks trussed up. It is recorded also in Pirk Eliezer, that God attended upon Adam and Eve like a Servingman while the marriage was in finishing, and that he made the Canopy with his own hands under which they were to receive the blessing: that the Angels became the Minstrels, playing divers tunes upon Trumpets, Tract. Medah c. 5. p. 45. Gen▪ 2. 22. Pipes, and other instruments that Adam, Eve, and God himself might dance. In this balsphemous manner writes he that is the Author of that book called Bricum Spigelium, printed some few years ago at Cracovia in Poland, the Germane tongue and Hebrew letter: which book contains many reprehensory and moral precepts, and is of great esteem among the jews at this day. I find it registered in the Talmud, that God only made tresses for Eve, which they prove out of those words, and God built, which the Rabbins read plaited; and hence the jews at this day call the plaits of a woman's hair Binias●, which in English signifies a building, from the Hebrew word Banah, which signifies to build: which signification Moses also gives unto it, when he saith, The Rib which the Lord God had taken from man, thereof he built Signifying, that mankind was perfect when the woman was created, which before was like an unperfect building. Or rather, because the women build their husbands an house, as Rachel and Leah built the house of Israel, Ruth the last. a wom●n and brought her to Adam. Which, the Rabbins being Commentators, must carry this sense: that God pla●ted Eves hair, and brought her unto Adam, leaping and dancing as he came along. Surely if there were but the least spark of true knowledge, they would blush and be ashamed to utter these blasphemous sayings before the world, but God in his just judgement hath smitten them with blindness, that seeing they will not see, and hearing they will not understand. We leave them therefore an return to our matter. The time being come when the blessing due unto the married couple is to be given unto them, b Chuppah a cover, arbour or such like, from the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cover or hide. four boys take the Canopy which is fastened to four posts and wooden pillars, and carry it into the street or garden where the solemnity is to be kept: whither the bridegroom comes, being attended with many men following him at his heels. After him follows the bride and her damsels, with sackbuts, timbrels, and other musical instruments, seating herself by her spouse under the Canopy. This Canopy they call by the name of Chuppah which signifies a cover or shelter. When every man and woman there present have taken their places, than every one begins to cry out Baruch habba, Blessed is he that cometh. Which said, the Bride being led by others is to compass and circle about her bridegroom three several times, as a Cock doth when he is about to tread a hen, because it is said, Jer. 31. 22. A woman shall compass a man. Then the bridegroom takes his bride and leads her once about the floor in a circle, the people in the mean time casting wheat or other grain upon the bride and saying, Gen. 1. 28. increase and multiply: hereby signifying that peace and abundance of riches in housekeeping shall befall them, Psal. 147. 14▪ according to that of the Psalmist, He maketh peace in thy borders, an filleth thee with the flower of wheat. In some places they mingle money among their wheat, which the poorer sort gather for their own relief. The Bride is to stand upon the right hand of the Bridegroom, because it is written, Psal. 45. 10▪ King's daughters were among thy honourable women, at thy right hand did stand the Bride in a v●sture of gold. She must turn her face towards the South, because it is a tradition of the Rabbins, that whosoever placeth his bed in that manner, that he lying there in his face shall be towards the South, not towards the North, shall be the father of many children. The rabbin who marries and joins them together in the bond of matrimony, Tallith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak or hairy garment Gen. 25. Rabbi Solomon saith that it is a little cloak peculiar to the Jews, which they used in time of prayer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtegere to hide or cover. Ruth. 3. 9 Ezek. 16. 8. takes the skirt of the haircloth or garment, by them called Tallith (a) which the Bridegroom wears about his neck, and puts it upon the head of the Bride; which is occasioned by that saying of Ruth to Boaz, Spread the wing of thy garment over thy handmaid for thou art the kinsman, and that of Ezekiel: I passed by thee, and looked upon thee, behold thy time was as the time of love, and I spread my skirts over thee, and covered thy filthiness: yea I swore unto thee, and entered into a Covenant with thee, and thou becamest mine. In the next place he takes a glass of wine, which they call (the bride-bowl) blesseth it, giving thanks unto God that the Bride and the Bridegroom by his instinct, have given their consent to be joined together in the bond of matrimony, and reaching out the cup unto them, commands them to drink thereof. If the Bride be a virgin, than the cup must have a narrow mouth, if a widow a large one, at Worms they use an earthen cup, as also at other places. After that they have both tasted of the cup, The rabbin takes the wedding-ring from the Bridegroom which is made of pure gold, yet having no jewel in it, and calling some witnesses shows them the ring, and asketh whether it be a good one, and worth the money that was given for it; and then puts it upon the Bride's finger, repeating the letters of contract with a loud voice. Which being ended, he takes another glass of wine, blessing and praying over it, giving thanks unto God that the Bride and Bridegroom had mutually accepted one of another. Then reaching them the Cup and bidding them drink thereof, which when they have done accordingly, the Bridegroom takes the Cup and throws it against the wall in remembrance of the ruinated temple of Jerusalem. In some places they are wont to throw ashes upon the Bridegroom's head for the same end and purpose. And hence also it comes to pass, that the Bridegroom wears upon his head a hood of a black colour, such an one as mourners use: and the Bride a cloak all rough and hairy, able to fright a child out of its wits, to show unto us that in their greatest jollity they ought to afflict and humble themselves for the desolations of their City and Temple. Thus they walk in garments which may shadow out much sadness, but in their hearts they have not sans not feeling thereof. Proving the necessity of this trifling outside sorrow from the words of the Psalmist, Psal. 2. 11. Serve the Lord in fear, and rejoice unto him with reverence. That this their marriage or coupling together is celebrated abroad in open air without covert, the reason is because they ought to multiply even as the stars of heaven for multitude. When the marriage is ended they sit down to dinner, the Bridegroom must say grace, and is bound to sing a long prayer and thanksgiving: and the sweeter he sings the better he pleaseth his bride, and indeed he doth it rather out of pride and to please her, then for any glory to God. While he is singing, others are calling for the hens to be brought and set upon the table. The Bride's mess consists of an henn and egg served in together in one dish. the Bridegroom carves a little of the hen and gives it to his bride: which so soon as he hath laid upon her trencher, the rest of the guests behaving themselves more like hungry dogs than men, catching at, and with both hands pulling in pieces the hens before them, devour them in a moment. He that can get most being accounted the worthiest man at the table. Every one eats what he catches without help of either knife or trencher, he that hath first done begins to snatch what he can from his fellow: yea sometimes out of his very mouth, causing thereby a great deal of foolish stir and much laughter; and all this they do to make the new-married couple marry and jocund. The egg which we said is used to be served in together with the hen is always raw, which they are wont to cast one at another's face, not sparing a stranger of Christian if he be invited and there present. The foresaid egg is set before the Bride to comfort her, and let her know that she shall bring forth her children easily, without pain and grief: even as a hen bringeth forth an egg, with that ease that she expresseth it by her cockling voice of joy and gladneffe. After these sports and childish fooleries, they fall to feast their bellies in good earnest. after dinner they dance many Giggs, and Capering Currantoes, an when they are about to depart and to put a period to these nuptial sports, dance a dance called Mitzuah, The commandment, or marriage pavane, because it was commanded by God himself. This they dance in this manner, the chief man at the table takes the Bridegroom by the hand, he another, and so every one his fellow, even so many as have any skill in dancing, taketh one another by the hand. So likewise the chief mation and most honourable woman in the company joins hands with the Bride, and all the rest one with another. Dancing hand in hand and making a great noise with their feet, and in this manner put an end to their marriage rites and sports: which commonly endure for the space of eight days together. If the marriage day chance upon the Sabbath, than their dancing measures are quite out of measure, thinking that thereby they honour the Sabbath in an extraordinary kind, because the Sabbath is called a spouse as we formerly declared. A great care must be had that no uncircumcised Christian be invited to the marriage, for Solomon saith, The heart knows the bitterness of his soul, and a stranger (that is a Christian) shall not be made partaker of his joy, thus wresting the Scripture to a sense clean contrary. Moreover, they write that the Angels seeing the Christians at their marriages do presently depart, and devils enter the place, doing much damage, in stirring up strife, brawlings, jarrings, slips and falls, breaking arms and shins, murder, and what not. Hence we may see how willingly they suffer Christians to be present at their marriages. When they pledge a health they say, Lochajim tobhim, God grant it may be for your health; but if they like not the man who drinks to them, as a Christian, by the foresaid words they understand an imprecation or curse. Relalah, for this one word in their Cabbalistical computation comprehends the two former: willing hereby to show that they wish he may drink his last: many such machinations and imprecations they plot and pour out against the Christians, of which in another place; I will only here add a Copy of the marriage bill, or letter of contract, which I find drawn in manner and form following. Upon the sixth day of the week, The dowry bill. the fourth of the month Sivan in the year five thousand two hundred fifty and fourth year of the Creation of the world, according to the computation which we use here at Massilia, a city which is situate near the sea shore, the Bridegroom Rabbi Moses the son of Rabbi Jehudah said unto the Bride Clavona, the daughter of Rabbi david, the son of Rabbi Moses and citizen of Lizbon; Be unto me a wife according to the law of Moses and Israel; and I according to the word of God, will worship, honour, maintain, and govern thee according to the manner of the husbands among the Jews, which do worship, honour, maintain, and govern their wives faithfully. I also do bestow upon thee the dowry of thy virginity, two hundred deniers in silver, which belong unto thee by the Law, and moreover thy food, thy apparel and sufficient necessaries, as likewise the knowledge of thee, according to the custom of all the earth. CHAP. XXIX. Touching the bill of divorce used among the Jews. I● is an established truth, that the Jews had a certain indulgence granted by Moses for their divorcements; for from the beginning it was not so, neither was it God's ordinance; but Moses did it fo● the hardness of their heart, Matth. 6. 19 and to avoid some greater inconvenience: as Christ hath clearly showed unto u● in the new testament. Tract. Gittin. There is extant in the Talmud a voluminous tract concerning the divorce now in use among them, upon which many other of the Rabbins have written many subtle and divers Commentaries: and in them have laid down many causes for which the strongest bond of Matrimony may be broke in pieces. The causes pretended by the Jews at this time, were the same that were urged when our Saviour Christ was here on earth, so that the husband can quickly take occasion of separation, from his wife, and easily find a staff to beat the dog withal. The bill of divorce ought to be written in a peculiar form, the lines whereof must not exceed or be fewer than the number of twelve. This aught also to be delivered unto the woman in the presence of three faithful witnesses, being signed and sealed in the presence of them. When the husband gives this letter unto his wife, he must say in express terms, behold O woman the bill of divorce, for by this thou being divorced from me, art permitted to marry to any other man, the form of this bill followeth. Upon such a day of the week, and such and such of the month. The bill of divorce. In the Latin Copy the bill was imperfect, I have therefore corrected it according to that in Moses Ko●sinsos f. 133. N. Such or such a year of the creation of the world, according to the computation which we use here in this City. N. Situate near the River N. I of the Country N. the son of Rabbi N. now dwelling in such or such a place, near such or such a river, have desired of mi●e free will without any coaction, and have divorced, dismissed, and cast out thee my wife, N. of the Country N. the daughter of Rabbi N. dwelling in such or such a Country, and dwelling now in such or such a place, situate near such or such a River, which hast been my wife heretofore, but now I do divorce thee, dismiss thee, and cast thee out, that thou mayest be free and have the rule of thyself, to depart and to marry with any other man whom thou wilt; and let no man be refused by thee for me, from this forward for ever. Thus be thou lawful for any man, and this shall be to thee from me a bill of separation, a bill of divorce, and a letter of dismission According to the law of Moses And Israel N. the son of N. witness N. the son of N. witness N. the son of N. witness. This kind of divorce is not in every place put in execution, they choose a place of some fame and note near adjoining some notable River, whither foam of the chief Rabbins are cited by a writ, if some others be not there resident. The Jews are very much for this carnal divorce, writing vast volumes in way of Commentary upon it; but by reason of the hardness of their heart, not once dreaming of the spiritual, whereby they are severed from the Lord of hosts. Hence remaining aliens from God, and according to their desert vagabonds over the face of the whole earth. CHAP. XXX. Touching the manner how a Jewish woman divorceth herself from the brother of her deceased husband. IT is recorded in the fifth book of Moses, that the husband of a woman dying, his brother being unmarried shall go in unto her, take her to wife, and raise up seed unto his brother, that his name be not put out of Israel. And if the man like not to take his brother's wife, then shall she go up to the gate and accuse him before the Elders, and lose his shoe from off his foot, and spit in his face, and answer and say, so shall it be done unto the man that will not build up his brother's house. But in process of time this custom was disannulled and it was ordained by the Rabbins that none should take to wife the widow of his deceased brother, but rather for to free himself from her for his greater honour, should suffer her to draw ●ff his shoe▪ which kind of divorce i● called by the Rabbins C●●litra which is performed in this manner. The widow calls unto her five witnesses, who must be men of another family, with whom she being about to appear before the chief rabbin, summons her husband's brother also to the same place. When they are come, the rabbin asks the woman whether three months are gone and p●st since the death of her husband? Whether her husband dying left behind him a brother unmarried? Whether he that is there present be the natural brother of her husband, begot by the same man? Whether they think themselves fit to beget children to raise up seed, or an heir unto the dead, as also to themselves now superviving? What age they are of? and lastly he asketh the widow whether she be fasting or not? For if she have formerly taken any meat, she may not lawfully spit in the face of her husband's brother. Then he asketh the dead man's brother whether the woman there present was wife unto his deceased brother when he was alive? Whether he will take her to wi●e? or else be divorced from her by the Chalitza, or drawing the shoe from off the heel. If he answers that he is not willing to marry her, than a shoe is brought unto him made after a singular fashion, with latchets and other necessaries, this he takes, and leaning himself against a● wall puts it on upon h●s right foot naked. Then comes the woman unto him and ●aith, this my husband's brother would not raise up seed unto him, and for this cause from henceforth he shall not be called my husband's brother. Hereupon, stooping towards the earth, she unlooseth his shoe with her right hand, and drawing it off his foot spits in his face; and that with such force, that the five witnesses may see the spittle: and saith, Thus shall it be done unto him that will not build up his brother's house. Then the witnesses and all the whole company cry Chalutz hannahal, that is, the shoe is drawn off. Thus are these two separated each from another, that they may severally attend their own employments. Here ariseth a great question among the Rabbins, how a woman, suppose that she wanted the right hand, could draw off the shoe. Some of them have permitted that in such a case she may ●se her teeth to the unloosing of it: Others solve it in another manner. If the brother to the man deceased will not suffer the ignominy of this discalceation, and the woman be about to marry unto another, then is he bound to pay a great sum of money unto her, that he may be freed from her. If her husband's brother dwell in another City, then is she her self compelled to follow him, and to indent with him about marriage. Concerning this custom of raising up seed unto the Brother, was that Question proposed by the Sadduces a Matth. 22. The Sadduces were a certain Sect among the Jews: they had their name either from Sedek, Justice, because they justified themselves before God: or from Sadoc, the first Author of the Heresy, who lived under Antigonus Socheus, who succeeded Simeon the just. They rejected the Prophet's and all other books of Scripture, save the five books of Moses. They rejected traditions: they denied a reward for good works, and punishment for evil, the resurrection of the body, Angels and Spirits, Fate and Destiny; ascribing all to man's freewill; and affirming the soul to be annihilated after it departs the body. Drusius de trib. Sect. cap. 8. lib. 3. to our Saviour: that seeing seven brethren had one after another married the same woman, whose wife she should be in the Resurrection? out of which we may conclude thus much, that it was in use among the Jews even in Christ's time, for the brother of the man deceased, to go in unto and marry his brother's wife. CHAP. XXXI. Of the uncleanness of the women, and how they carry themselves in the time thereof. IT is not lawful for a woman in the time of her uncleanness to enter into the Synagogue, to pray, to name the name God, or to handle any holy book, as it is written, Let her touch no holy thing, nor come into my Sanctuary, until the days of her purification be finished: yet some of the Rabbins have licenced it▪ They of the most holy sort write, that what woman soever being admonished of these things, abstains from them, shall lengthen her own days. So soon as she hath the least knowledge of her own uncleanness, she separates herself from her husband for the space of seven days, in which time she dare not touch him, sit upon one stool with him, eat at the same table, drink out of the same cup, sit opposite unto him, nor speak unto him face to face. When the one would give any thing unto the other, they are not wont to do it by throwing, but they lay it down upon some table or stool, that the one being for a good space removed, the other may take it up. When the man lieth with his wife in her uncleanness, than the children which they beget prove Lepers, and they affirm that this is one of the chief reasons why there are so many Lepers among the Christians, to wit, carnal copulation in the time of the woman's uncleanness; hence scattering abroad venomous and bitter words against us in writing among the vulgar, which I will not now relate. When any woman of the Jews hath reckoned up the seven days of her uncleanness, she holds on and adds seven days more of her purification unto them; after which time she finding herself throughly purified, she clothes herself in white robes, takes another woman with her, and goes to wash herself in cold water, and that so nakedly, that she must not have her smock to cover her. In the Winter time in some places they are wont to pour hot water into the Cistern in which she baths herself. But in other places they are wont to wash themselves in cold water, as well in Winter as in Summer. They are bound to dive so deep, that not an hair of their head be seen without the water: and in the mean time it is not permitted that they should altogether close either their eyes or their mouth, that the water may enter into both. They ought also to stretch out their fingers, bend their body, that their Paps do not touch it, to dishevel their hair by combing of it, to have no rings upon their fingers, lest there should be any place in the body which might not be drenched in the water. Some of them upon the washing day eat not until they have bathed themselves: others will not eat any flesh, lest any thing should stick within their teeth, and hinder the water to come in betwixt them. If any of them have a plaster upon a wound, they ought to remove it; as also to cut their nails. None must presume to touch the woman while she is in the water, yea, though she fall into a swoon, un●esse with hands first washed. If after her washing any thing stick between her teeth, she must into the water again. Many things more might be spoken concerning this matter, if it were lawful to discover the secrets of women. The Jews themselves have written a certain little book in the Germane tongue, and Hebrew character, touching the manners of women: and they call it the book of women. He that can get it, let him read it: without all doubt it may be had among the Jews dwelling at Frankford upon the Maene. CHAP. XXXII. Of the poverty of the Jews, and their manner of begging. IT is a common report that the Jews will not suffer that any of their nation should beg their bread, which experience proclaims fabulous: for the poor are often times relieved by the rich. Upon the Friday at Eve, as also upon the Eves of every Festival the poor go unto the houses of the richer sort to beg an alms, that upon the Sabbath or Festival, which by an especial command they are duly to sanctify, they may cease from begging. If there be any one among them, who in particular is vexed with some extreme want; From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere. the Rabbins having knowledge of it, grant him a licence for begging: In which they declare his necessity, his honesty, and witness him to be a stout professor of the Jewish faith, and other such circumstances. This Letter or testimonial they call Ribbutz, an Epistle or Letter of collection; From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere. and the beggar himself they call Rabzan, which signifies a gatherer. This Letter being granted and given unto him, he travels through the whole Region, visiting all the Jews he can light upon, and requesting some gift of them. If he come into any place where there are many Jews inhabiting: he delivers this his Petition to the chief rabbin, or to him who beats the posts of the houses with an hammer, and warns them to the Synagogue; or to the Senators, or the chief among them; or to the Ruler of the SynaSynagogue, not unlike a Consul, or to the overseers of the poor, or to the distributers of alms, or to the Collectors for the poor man's Box; (such are they who gather money among the Christians, going hither and thither through the Temple, having a certain bag with a Cymbal hanging at the end of a staff) he delivering it unto them, he entreats them that by their leave it may be lawful for him to beg in their quarters. This being granted, he together with two more stands at the gate of the Synagogue, and desires that some money may be given him: or otherwise the fore‐mentioned couple take his Letter, and gather for him from house to house, so much as they can get. When one of the poorer sort hath a daughter marriageable, and cannot give her any dowry; then the Father thus miserable, wanders up and down with a Letter of the same sort, until he gather so much as will be the means to bestow her: otherwise he shall hardly procure her a husband. When the poor Jews go thus on pilgrimage, and turn aside unto other Jews: they aae by them for a day or two so freely made welcome, that they pay nothing for their entertainment. But the second day being past, they begin to be weary of their presence. Hereupon this sentence is proposed to the public view of travellers in some place of their house. The first day he is a guest, the second day a burden, the third day a Fugitive, and stinketh. CHAP. XXXIII. Of the diseases incident to the Jews MAny are of opinion, that the Jews are more lively than the Christians, and not obnoxious to so many diseases. But experience speaks the contrary; and their often funerals, even incident unto them in their younger years, confirms it for a tale. Yea, every man daily sees how they are liable to the Mezels, Botches, to the frail disease, Plague, and other Maladies, no less than other people. The frail disease they name Choli nophel, * The Falling-sickness, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere. Hilluc, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or walk, because the Plague is a very walking disease▪ which disease, as it is very common among them, so are they wont to wish it to another, saying, God give thee Choli nophel, or Tippul. They call the Plague Hilluch, hence in their execrations they say, Corripiat te hilluch, the Plague take thee. In the time of any spreading Pestilence, they writing certain unusual Characters, and wonderful names upon the doors of their Houses, Chambers, Bed‐chamberss, Stoves: affirm them to be the names of those holy Angels which are set over the Pestilence. I have seen written upon their doors Adiridon, Bediridon, and so forth annexing diridon to every Letter in the Alphabet, which they think to be a present remedy against the Plague. The Leprosy is not so frequent among them as among the Christians; both because they are fewer in number then the Christians, and also because they are more temperate in meats and drinks, and other kind of things which cause this disease. For in their meats, as much as in them lies, they endeavour to fulfil the law of Moses. They are not so obstinately abstinent from any kind of meat as Swine's flesh: they cannot endure to hear of it. Yea, they will rather suffer death then eat it. Yet some of them have been troubled with this disease, as Antonius Margarita witnesseth, who in his time saw some leprous Jews at Prague. The Old Testament also hath recorded this malady to have been very frequent among them. They call it Nega; and in their cursings say, I wish Nega may fall upon thee. CHAP. XXXIV. Of the punishments for offences among the Jews. SEeing the Jews have for a long time been without a King and Sceptre, and have lost all power and authority of passing sentence of life and death: they enjoin at this day a certain kind of penance to him that offendeth, which he must of duty undergo and perform. Lib Chasidim num. 167. Reschis Chochma, P▪ 22. The adulterer is bound to divers sorts of penance, according to the nature of the fact committed. In the Winter time he is compelled to stand for certain days in the water of some River or running Brook. If there be Ice upon the water, than they cut and hew out a place for his ingress with an Hatchet; & he is forced to stand up to the chin in the water so long as an Egg may be made hard roasted. In Summer time he is compelled to sit naked in an heap of Pismires; where, although he be so naked, that he hath not the least rag upon him, yet are his ears and nostrils stopped: his penance ended, he washeth himself with cold water. If the season be neither hot nor cold in which he is to suffer punishment, than they appoint him a certain time of fasting, for the space whereof he must not eat, unless it be very late at night: at what time they give him some small portion of bread and water; and this they practise until the time come when he may either stand in cold water, or sit amongst an heap of Pismires. It is written in Medrasch, that the first man Adam stood in the water up to the nostrils an hundred and thirty years before he begot Seth, for eating of the forbidden fruit. If the punishment seem to be less than the offence requires: then they compel him in the Summer time to run through the middle of a thick swarm of Bees, which may launce and sting his body until the bulk thereof by reason of the anguish swell again. And so soon as he is cured of the said malady, he must again run through the foresaid swarm of Bees, and that more than once, according to his desert. If he have often committed fornication and adultery, then for many years he must continually suffer the said punishment. Such a Fast is sometimes enjoined such an offender, that for the space of three years he must fast night and day, not eating any thing unless it be at supper, when his daintiest fare must be bread and water: only this qualification is annexed, that he may choose whether he will perform the forementioned injunction, or otherwise fast three whole days in every one of the three years, not tasting the least morsel of bread or drop of water. As Queen Esther did in her great and extreme necessity, and commanded the Jews to practise the same. If any go in unto a woman at unfitting time, he is enjoined to fast forty days, and every day to have his back twice or thrice sound lashed with a leathern whip, and thirty nine stripes to be given him. He must not eat any flesh or hot meats, drink no wine unless it be upon the Sabbath day. If any kiss or embrace a woman being in her monthly flowers, he must undergo the same punishment. A Robber is adjudged to a three years' exile: as also that wandering through every City where any Jews do sojourn, he should with a loud voice proclaim, Rotzeach Any From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occidere. , I am a Robber, and expose himself to the lash. He must not eat flesh, nor drink wine. He must not cut his hair or beard, nor put on any clean line●, or change of garments. It is not lawful for him to wash his hands: every month once he is bound to cover his head, and to bind the arm wherewith he acted the murder thereunto with an Iron Chain, and so to deplore the offence committed, in the sight of the jews, Some have this punishment inflicted upon them, that if they sleep one night, they should watch the next, and so become vagabonds upon the face of the earth, as Cain was. Others are compelled to wear plaits of Iron upon their naked skin, Others forced to prostrate themselves before the door of the Synagogue, that every incommer may tread upon. If any Jew accuse another, and bring him before a Christian Magistrate, or divulge his wickedness and evil actions, then is he called a traitor. Others inflict some grievous punishment upon him, and from thenceforth esteem him as a man of no account and reckoning. CHAP. XXXV. Touching the burial of the Jews, and how they are bewailed and lamented of their living Friends and Kinsfolks. WHen any Jew is visited with sickness, than the learned▪ Rabbins come diligently to visit and comfort him; which they esteem as a good and precious work. If any be sick unto death, he sends for his nearest Kinsfolks and other of the learned crew. If the sick person be rich, then in the first place they barter with him about his temporal estate: if poor, they spare their labour. They seriously exhort him to a constant perseverance in their faith. First of all catechising him whether he believes the Messias is yet for to come. He is also bound to make a confession of his sins upon his deathbed, the form whereof is this. I confess before thee, my Lord and God, the God of my fathers, the Lord of all creatures, that health and sickness are in thy hand. I pray and beseech thee to restore me to my former health, and being mindful of me to hear my prayer, as thou heardest the prayer of King Hezekiah when he was sick. But if my appointed time be come, then let this my death be the remission of all my sins which I have committed, either out of ignorance or wantonness since the day that I was born. Grant that I may have a part in paradise, and in that world to come that is reserved for the just Grant that I may know the way of life everlasting. Satisfy me with the joy of the excelling countenance by thy right hand for ever more. Blessed be thou O God who hearest my prayer. Their final comfort is, that temporal death a debt to corrupt nature, may be a reconciliation for all their sins, and that God is bound to remit their sins, because they undergo this death. Alas who can but perceive what peace such poor comfort can afford to a loaden conscience. When he is giving up the Ghost, than all the bystanders whether kinsfolk or strangers rend their garments, yet this they do in the skirts thereof where the rent being but a hands breadth can do no great hurt: they deplore and lament the man departed seven days after the example of Joseph who mourned for his father for the same space, and for the renting of their garments they produce that Scripture, Gen. 50. 10. Jacob rend his garmants and put sackcloth upon his loins and lamented his son many days, Gen. 37. 34. As soon as he is dead they cast forth all the water in the house into the streets; cover his face, that from thenceforth none may behold it. Then they take his thumb and by wresting of it into the palm of his hand, make it to represent the name Schaddai, which is so great a terror to the devil that he dare not approach the dead corpse. They bind his thumb with the threads and strings of his own coat, which otherwise would not remain crooked. For it is ordinary for a dead man always to stretch out his hands and fingers, thereby signifying that he hath left the world, and that there is nothing in it which he can now lay challenge unto: as on the contrary, the little infants at their birth have their hands shut; thereby intimating that God hath given, and as it were delivered unto them the riches of this carthly Tabernacle. Then is he washed with hot water, that he may be clean when he shall give an account of his sins and offences. This done, they take an cgge and break it, mixing the entrails of it with wine, and with a great deal of curiosity, anointing the head of the dead carcase therewith. They invest him with his white robe, which he was wont to wear upon the day of reconciliation; and for a conclusion of all commit him to the safe custody of the Grave. When he is carried out of the house they hurry a certain shell after him: thereby signifying that by his exit the harsh tones of a melancholy sadness ought to be utterly silenced. So soon as they come to the place of burial, than they say, Blessed be God who hath created, form, nourished, sustained, and at last brought you (for so they bespeak the de●as is they were alive) into the dust of the earth again. He knows your number, and in his good time will restore you unto life. Blessed be thou O God that takest away life and givest it again. Then they set the Corpse down by the grave, and compassing the Sepulchre repeat a long prayer. In this they praise God that he hath pronounced a just sentence upon him, which sentence they name tzidduck haddin b Justitia juditij, a just judgement. This done, certain of them take up the Corpse, lay it in the grave, casting the earth upon it. His nearest kinsfolks beginning first. The burial being ended, they depart home with great lamentation. By the way some one of them stooping three times backward, pulls the grass from the earth, and with his hands lifting it up above his head, casts it behind him, hereby signifying that the dead shall rise again, and once more sprout out of the earth like unto grass; Esa. 60. 14. as the Prophet saith, You shall see it, and your heart shall rejoice, your bones shall flourish as the herb. Others say, that by this ceremony man is put in mind how he is dust and ashes. When they return into the porch of their Synagogue, they wash their hands, Isa. 25. 8. saying, He will swallow up death in victory, and the Lord God will wipe away tears from all faces: and the rehuke of the people shall he take away from off all the earth; because the Lord God hath spoken it. From thence they go into the Synagogue and sit down: by and by they leap up and down, changing their place some seven times: saying a prayer for the dead, which they call Kaddisch; as also some comfortable sentences, Psal. 90. 17. as this: The glorious majesty of the Lord our God be upon us. They who bewail the dead, are forced to ●it seven days barefoot upon the ground, in which space they are not permitted either to eat flesh or drink wine, whether they be the children of the deceased or some of his kinsfolks. Yet upon the sabbath days and other festivals, a dispensation is granted unto them in honour of these days, For the space of thirty days together they must not go into the bath, nor to the barber. They must not anoint themselves with oil or sweet water, not cut their nails etc. The man who mourns for the dead must eat his meat with men: the woman with women. They idle become careless of their worldly affairs, breathing nothing out but the doleful accents of grief and sorrow. He that mourns eats none of his own bread: his friends who come to visit him, make him partaker of such victuals as they bring with them. In the first place they give him a dish of eggs to feed upon, and that for his comfort; for as eggs are round and circular, so is death also wheeling about now to one, then to another. The children bemoan their deceased parents for a whole year together: the surviving son of the deceased father is tied every day for the space of eleven months, to say a certain prayer called Kaddisch before mentioned, by the virtue of which prayer, the Rabbins write and believe that his father shall be delivered out of purgatory. The wicked remain in purgatory for twelve months, but they who have led their life in a more godly manner are delivered sooner. Hereupon it comes to pass, that the children commonly pray for their faters the space of an eleven years, because there is not any who would have his father accounted for a reprobate. That the father may be delivered by such a prayer, they prove out of a certain story, rather an old wife's tale recorded in the book, Brandspicilegium in the tract Calah Rabbi Akibha, upon a certain time being travelling, he met a man carrying a load of wood, which neither any horse or ass was able to carry. Rabbi Akibhah inquired of him whether he was a man or a ghost. He answered, I was once a man, but now being dead I am compelled every day to carry such a heavy load of wood into purgatory, and to this end that there I may suffer a miserable scorching for my sins which I committed in my life time, so that I may more fitly be compared to an ass than a man. Hereupon the rabbin further enquired of him, whether he had left a son behind him? what was his wife's name, as also his son's name? In what City they dwelled? All which when he had declared unto him, the rabbin instantly going into the said City, happened to meet with his son; whom he taught the prayer Kaddisch, commanding him to repeat the same daily for his deceased father, for by this means it should come to pass that he should be delivered out of purgatory. The son when he had learned the prayer, and had often repeated it for his deceased father; the father appeared to the foresaid rabbin in a vision by night, and giving him thanks that he had freed him from so great torment, as being the cause of his delivery out of Purgatory, and confessed that he was now at length thence delivered, and translated into the garden of Eden, Paradise. Hereupon the rabbin made all the Schools of the Jews partakers of this history by his letters, annexing also this injunction, that every child should say such a prayer for his deceased father. And hereupon it comes to pass, that the father of a Jew departs this life with great joy and consolation, knowing that he hath left a son behind him that will pray for him. If one have no child, the whole Synagogue prays for him upon their Sabbath and festival days. By these and such like fables, the profound Rabbins instill the Jewish religion into their younglings, that by this means they may become pious and learned Jews; yea, hence they are wont to boast before the nations of their sublime wisdom and sanctity far exceeding the vulgar holiness. It is also provided, that a lamp should burn for seven days together, in honour of the soul of the deceased party: for the soul of any dying man is wont to return to the place where he gave up the ghost, and dolefully to lament over his dear consort the body. So soon as the man is dead they cast all the water in the house out of doors, that they who pass by, may be warned of the decease of some person there. Others have recorded that they do this thing in memory of the Prophetess Miriam, of whom it is written: Num. 20. 1, 2. All the Congregation of Israel came into the wilderness of Sin, in the first month, and the people remained in Cades: where Miriam died, and was buried there. And when there was no water for the Congregation, they gathered themselves together against Moses and Aaron. The Talmudists say that the occasion hereof is this: Tract Aboda Zara, c. 8. the Angel of death who hath deprived the man of life, washing his knife or sword in the water poisons it; for they write, that Satan or the messenger of death standing at the beds-head with a drawn sword in his hand; upon which sword hang three drops of gall: which as soon as the sick man beholds, being terrified at the sight, he opens his mouth, whereupon these three drops fall into it. By reason of the first he gives up the ghost: the second makes him become yellow and pale: the last causeth him to putrify. So soon as the sick man dieth, the Angel runs to the waters, washeth his sword in them: by which means they being infected with poison, are to be poured out. Again, this is one of the best grounds of the Jewish faith, Antonius Margarita in his tract of Tabernacles, or Booths, writes, that the Jews in ancient times were accustomed to pray unto God, that he would not suffer the Angel of death any longer to appear in such a fearful shape at their bedsheads, and that also they had their request granted: and that they their ancestors put out his left eye conjuring and binding him by the holy names of God. It is also recorded in the Talmud, that great honour ought to be given unto them who have departed this life, because they in the other world have perfect knowledge of all occurrences in this. They write also that the soul doth not presently upon the dissolution return into heaven from whence it came, but that for twelve month's space it becomes a vagabond through the earth, returns into the Sepulchre, suffers many torments in purgatory: and then twelve months fully expired, it ascends up into heaven there taking its rest. The question being proposed in the book called Schebhet Jehudah, in a certain disputation betwixt a Jew and a Christian: How it came to pass that the dead should know all things that are done here upon earth? It is answered, that the soul doth not gain an entrance into heaven, until the body that was buried be turned into dust; and therefore it remaining so long a time upon the earth, may without contradiction know the things which are done here below. That the soul doth not presently go into heaven, is manifest out of the words of Solomon. The dust shall return unto the earth from whence it was, and the spirit to God that gave it. Ezek. 12. 7. In this place they say, that by the dust is meant our body, which of necessity returns unto the earth, out of which it was taken: and by the Spirit our soul which returns to God that gave it: now then to conclude, the body must first be made dust and ashes, and then the Spirit shall return unto the Creator, which if it were otherwise, certainly Solomon had inverted his words, and propounded them thus; The Spirit shall return unto God that gave it, and the body to the earth. Elias the famous Grammarian, in his dictionary called Tisbi, expounding the word Chabat hath left it in record, that it was the opinion of their Rabbins, that so soon as any of the Jews do take their farewell of this t●r restrial paradise, and the chamberlain death hath furnished him with a lodging in the lower parts of the earth, that the Angel of death comes and sits upon his sepulchre; and that at the same time the soul returns into the body, reanimates and erects it. Whereupon, the Angel takes an iron chain, the one part of which is hot, the other cold, with which he smites the dead corpses two times or more. At the first struck all the members of the body are torn one from another; At the second all the bones are dispersed abroad, at the third, flesh and bones, yea, the whole carcase is turned into dust▪ and ashes; Then come the good Angels and gather the bones together, honouring them with a second burial. This punishment the Rabbins call Chibbut hakkeber, which they do not only write of, but also most absurdly believe, in their common prayer petitioning that God would preserve them against this punishment, and divert it from them, as we may see in that petition which they call Benschen, being in the number of those which they use upon the day of reconciliation. It is written in the book Chasidim that who is much given to almsdeeds, Num. 〈◊〉. 2. is a lover of reproof and honesty, who entertains strangers willingly and from his very heart, who prays with an attended mind; although he die without the land of Canaan, he shall neither taste nor try the violence of the grave, but shall be certainly preserved against the Chibbut hackkeber. a The wounds of the Sepulchre. Hence it is most evident, that they who die in the land of Canaan are free from this torture: but they who die in a strange land are subject thereunto. Hither it is also to be referred, that they who die in other lands are wont to wander through secret caves and holes of the earth until they come to the land of promise, otherwise they are not made partakers of the general resurrection, which thing we have formerly made mention of in the first Chapter and other places of this book. CHAP. XXXVI. Touching the Jews Messias who is yet for to come. THat a Messias was promised unto the Jews, they all with one mouth acknowledge; hereupon petitioning in their daily prayers that he would come quickly; before the houreglass of their life be run out. The only scruple is of the time when, and the state in which he shall appear. They generally believe, that this their future Messias shall be a simple man, yet nevertheless far exceeding the whole generation of mortals in all kind of virtues: who shall marry a wife and beget children, to sit upon the throne of his kingdom after him. The Jews twofold Messias. When therefore the Scripture mentioneth a twofold Messias, the one plain, poor, and meek, subject to the stroke of death: the other illustrious, powerful, highly advanced and exalted: the Jews forge unto themselves two of the same sort, one which they call by the name of Messias the son of Joseph that poor and simple one, yet an experienced and valiant leader for the wars; Another whom they entitle Messias the son of David that true Messias who is to be king of Israel, and to rule over them in their own land. About whose coming they are among themselves altogether disagreeing. Those ancient Jews who lived before Christ's incarnation, did not much miss the mark, when Elias said that the world should continue six thousand years, whereof two thousand were to be void and without force, that is, without the law of God, the other two thousand under the law: and the last under the Messias. Their hope was therefore this, that four thousand years after the world's creation fully expired, their Messias should come in the flesh: in which their error was small or none at all; for according to the vulgar account of us Christians, Christ the true Messias was borne in the 3963. year of the world, but according to the Jews computation in the year 3761, we and they differing 202 years. And now because Christ came not unto them in great power, a king of glorious state (such as were David and Solomon) to deliver them from the tyranny of that usurping Herod, and Roman cruelty, neither with a rod of iron to break in pieces and destroy their enemies: but only began his kingdom over them▪ with the spiritual sceptre of his doctrine, even for this very cause they would not receive him for the true Messias, though some few did acknowledge and embrace him, Luk. 2. 25. and at that time the most ancient and approved men amongst them did expect his coming: thus we find a Simeon waiting for the consolation of Israel, Ib. v. 38. and Anna that old Prophetess speaking of him to all that hoped for deliverance in Jerusalem. Rom. 11. 5. The very same that the Apostle Paul witnesseth in his Epistle to the Romans, that though the Jews were most ingrateful, yet is there a remnant of them according to the election of grace. Yea, when all kingly power, sacerdotal honour and dignity was taken from them, the city Jerusalem made a ruinous heap, and their beauty the temple turned into ashes, every one now begins to suspect the time of the coming of the Messias to be past. Hence it was that in the 52. years ufter the destruction of the Temple, a certain proud and haughty Jew boasting that he was the true Messias, feared not to affirm himself the same of whom Balaam prophesied in these words: Num. 2. 4. 17, 18. I shall see him, but not now, I shall behold him, but not nigh: there shall come a star out of Jacob, and a Sceptre shall rise out of Israel, and he shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession for his enemies, and Israel shall do valiantly. Others understood this prophecy of the then newly begun kingdom of the Christians. But the Jews even at this day determine their Messias as yet to come, and to fulfil those things which Balaam foretold, according to their substance. That the said Jew should proclaim himself the Messias, was most grateful unto them: who presently in their own conceits can nourish hopes, that they should become the conquerors of the Romans, who a little before had destroyed their City and Temple. This Seducer following the letter of the prophecy, names himself, Ben Chocab, which is by interpretation, the son of a Star. His chief follower, who at the very first clavae unto him, was Rabbi Akibha, a man of great learning, who had under his tuition twenty four thousand Scholars, proclaiming him to be Malka Meschiccha, Christ the King. By this means much people went after him; insomuch, that he choosed unto himself the City Bittera for the seat of his kingdom. But when that Adrian the Roman Emperor, had after a siege of three years and an half taken and killed this their Messias, and together with this beautiful Star had miserably slaughtered more than four hundred thousand Jews, Schebet Jehndah, the tribe of Judah. A historical book of the many afflictions, martyrdoms of the jews, as also of their disputes with the Christians in Spain, and Italy. It was printed at Crncovia in Germany. An. d. 1591. than the remnant of so great a massacre perceiving themselves led astray by this their Star, turn Anabaptists, and call him from that day to this Barcozabh, that is, the son of a lie, a lying and bastardly Messias. Yet nevertheless, many since have lived who would be reputed for the Messias, as you may read in a book called Schebhet Jehudah *. The issue of all is this; that the Jews convicted in their own consciences, will they, nill they, are forced to confess that the time in which the Messias was to come, is already past. When therefore they had despised and rejected Christ the true Messias, and no other appeared, they falsified the above mentioned tradition of Elias (which was that the Messias should come about the four thousandth year of the world) by annexing unto it this Comment; that the time was prolonged for their offences. But when at length no reason could be pretended of this long delay, neither could they desine the time of his coming: their only evasion is, to smite with this curse the head of him that should determine a certain season for his coming, Sanhedrin c. 11. p. 97. Tippach ruchan atzman schel mechasschebhe Kitzin *, Which is, Let their soul and body burst with a sw●lling Rupture, who peremptorily set down the time; that time (I say) in which the Messias is expressly for to come. Yet this not at all pondered, and nothing set by, many of them moved by the prophecies of the men of God concerning the coming of the Messias, have in their souls and consciences confessed, that the time of his coming was already past; and therefore in their writings they acknowledge that he is born indeed; but for their sins and impenitent life, not as yet revealed. And at this instant all the Jews dwelling amongst us are of the same opinion. Hereupon Rabbi Solomon Jarchi saith, that according to their ancestors, the Messias was born in that day in which ●erusalem was last of all destroyed, but where he hath so long been hid, to be uncertain. Some of them think that he lies in Paradise, bound to the woman's hair, grounding upon these words in the Song of Solomon: Thy head upon thee is like Carmel, Cant. 7.5. and the hair of thy head like purple, the King is bound in the Galleries. By King understanding the Messias, and by Galleries, Paradise. Rabbi Solomon follows this exposition of these ancient Rabbins. Sanhedrin c. 11. p. 98. The Talmudists write, that he lies in Rome under a gate among sick folks and Lepers, persuaded by the words of Esay, who saith, that he is one despised and rejected of men, a man of sorrows, Esay 53. 3. and acquainted with grief. Others forge other lies and tales. Well, let all these things fall out according to their own desire; The miracles before Christ's coming. yet they still believe he is to come. First then before his coming shall happen ten notable miracles, by which every one shall be admonished and incited to an accurate preparation for his coming, and also be warned to conceive that he shall not come so poor and privately as Christ came. These ten miracles I mean here to present in the same words that the Rabbins have commended them to posterity, in a little book called Abkas Rochel. The first miracle, God shall stir up and produce three kings, Abkas rochel pulvis aromatarius, the author Rimchar a little book in octavo it hath 3 parts, the first of the miracles, before the coming of the Messias, two of the soul, and the state of it after this life. The third of Moses his tradition about Mount Sinai, man's creation. etc. It was printed at Venice anno Dom. 1597. Host 3. 4. Jascibhah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or rest. who proving traitors to their own faith, shall also turn Apostates: so living before men as though they served the true God: yet in very deed practising nothing less; seducing silly souls, and after such a manner tormenting their consciences, that they may abjure God and their own faith, even so that many of the sinners of Israel shall utterly despair of redemption, being ready to deny God, and forsake his fear. Concerning these things Isaiah speaketh, c. 59 14, 15. Judgement is turned away backward, and justice standeth afar off; for truth is fllen in the street, and equity cannot enter, yea truth faileth. What? All they why shall love the truth shall flee in troops, and flying hide themselves in the caves and holes of the earth, and shall be massacred by the great, and mighty, and tyrannical persecutors. At that time shall be no king in Israel, as it is written. The children of Israel shall abide many days without a King, and without a Prince, and without a sacrifice, and without an Image, and without an Ephod, and without a Teraphin: There shall not be any more Rosch jeschibhah (b) that is head of the Synagogue, no faithful teachers who may feed the people with the word of God, no merciful and holy, no famous and eminent persons shall remain. The heaven shall be shut up and food shall fail; these three kings shall enact laws so many, so burdensome, and so tyrannical, pronounce such heavy judgements upon men, that but a very few shall be left, because they had rather die, then living deny their maker. Yet these three kings by God's ordinance and disposition shall only reign three months. In the time of their reign▪ they shall double the ordinary tribute, so that who formerly paid only eight pieces, shall then pay eighty, he who formerly paid ten, shall then be forced to give an hundred. He that hath nothing at all to give, shall be punished with the loss of his head: yea also, the longer they shall reign, the greater and heavier will the burdens be which they shall impose upon the children of Israel. There shall also come certain men from the ends of the earth, so black and abominable, that if any man look upon them he will die through fear. Every one of them shall have two heads, and eight eyes, shining like a flame of fire. They shall run as nimbly and swiftly as an hart. Then shall Israel cry out, woe unto us, woe unto us, the frighted little ones cry alas alas, dear father what shall we do? then shall the father answer, the deliverance of Israel is now at hand, The second miracle. and even at the door. The second miracle, God shall make the sun to exceed in heat, that many burning fevers, plagues, and other diseases shall be scattered abroad upon the earth, by reason of which, a thousand thousand of the Gentiles and people of the world shall die daily. Hereupon, the Gentiles at length weeping, shall bitterly cry out, woe and alas whither shall we turn ourselves? where shall we hide us? Thus with expedition they shall go and dig their own graves, wish for death, and oppressed with thirst and grief, hide themselves in the Caves and Dens of the Earth. But this great heat shall be as physic and a refreshing to them that are just and good in Israel, Mal. 4. 2. as it is written, unto you that fear my name shall the sun of righteousness arise with healing in his wings, and ye shall go forth and grow up as calves of the stall; by this sun of righteousness understanding that in the heavens. Num. 24. 23. Balaam (say they) also prophesied of this; saying, alas who shall live when the Lord hath brought it to pass. The third mirale. The third miracle, God shall make a dew of blood to fall upon the earth: which all Christians and people of the earth thinking to be watery and most delightful, shall take and drink, and drinking die. The Reprobate also in Israel who despaired of redemption, shall also die by drinking of it, but it shall not be hurtful to them who are just among the jews, who in a true faith firmly cleaving unto God, Dan. 12. 3. do persevere in the same, as it is written. They that be just shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever: again, the whole world for three day's space shall be full of blood; Joel 2. 30. according to that which is written: I will give signs in heaven and in earth, blood and fire and pillars of smoke. The fourth miracle. The fourth miracle, God shall send a wholesome dew upon the earth. They shall drink of this who are indifferent honest▪ It shall serve as a salve to them who were made sick by drinking of the former, Hos. 14. 5. as it is written. I will be as dew to Israel, he shall grow as the lily, and cast forth his root as Lebanon. The fifth miracle. The fifth miracle. God shall turn the sune into so thick a darkenss, that it shall not shine for the space of thirty days, as it is written, The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come. At the end of thirty days God shall restore its light: as it is written, Esa. 24. 22. They shall be gathered together as prisoners are gathered in the pit, and shall be shut up in prison, and after many days they shall be visited. The Christians being sore afraid to see these things, they shall be confounded with shame, and acknowledge that all these things come to pass for Israel's sake: yea, many of them shall embrace the Jewish religion: as it is written, Jon. 2. 8. They that observe lying vanities forsake their own mercy. The sixth miracle, The sixth mimiracle. God shall permit the kingdom of Edom (to wit that of the Romans) to bear rule over the whole world. One of whose Emperors shall reign over the whole earth nine months, who shall bring many great kingdoms to desolation, whose anger shall flame towards the people of Israel, exacting a great tribute from them, and so bringing them into much misery and calamity. Then shall Israel after a strange manner be brought low and perish, neither shall they have any helper: of this time Esay prophesied, Esa. 59 16. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him. After the expiration of these nine months, God shall send the Messias son of Joseph, who shall come of the stock of Joseph, whose name shall be Nehemiah, the son of Husiel. He shall come with the stem of Ephraim, Benjamin and Manasses; and with one part of the sons of Gad. As soon as the Israelites shall hear of it, they shall gather unto him out of every City and nation, as it is written: Jer. 3. 14. Turn ye back sliding children saith the Lord, for I will reign over you, I will take you one of a City, and two of a tribe, and bring you to Zion. Then shall Messias the son of Joseph, make great war against the king of Edom, or the Pope of Rome, and being conqueror shall kill a great part of his army, and also cut the throat of the king of Edom, make desolate the Roman Monarchy, bring back some of the holy vessels to Jerusalem, which are treasured up in the house of Aelianus. Moreover the king of Egypt shall enter into league with Israel, and shall kill all the men inhabiting about Jerusalem, Damascus, and Ascalon: which thing once noised over the whole earth, a horrid dread and astonishment shall overwhelm the inhabitants thereof. The seventh miracle. The Seventh miracle. They say that at Rome there is a certain piece of marble, in shape resembling a Virgin, so framed and fashioned, not by man's workmanship, but by the Lord's hand. To this Image shall all the wicked livers in the world gather themselves, and burning in lust towards it, shall commit incest with it. Hereupon, in the same marble will the Lord form an Infant, which by a certain rupture shall issue out of it. This infant shall be called Armillus Harascha, Armillus the wicked, and shall be the same which the Christians call Antichrist. His length and breadth shall be tenn●els, the space betwixt his eyes and the palm cross wise. His hollow eyes red, his hair yellow like gold, the soles of his feet green; and to make his deformity complete, he shall have two heads. He coming to the wicked king of Rome, shall affirm himself to be the Messias and god of the Romans, to whom they easily give credit: and make him king over them. All the sons of Esau shall love and stick fast unto him. He shall bring under his yoke the whole Roman Monarchy, and to all Esau's offspring glorying in the name of Christian, he shall say, bring me the law which I gave unto you. Which they shall presently deliver, together with their book of Common-prayer, which he shall receive as true and legitimate, acknowledging that he gave that law and book unto them, desiring that they will believe in him. These things once finished, he shall send his Ambassadors to Jerusalem to Nehemiah the son of Husiel, and to all the Congregation of Israel; with this mandate to bring their law unto him: and confess him to be God: At the report of this, fear and wonder assault their souls: and Nehemias' accompanied with three hundred thousand volunteers of the tube of Ephraim, carrying also the book of the law with him, shall come unto Armillus, and out of it read him this sentence, Exod. 20. I am the Lord thy God, thou shall have none other Gods before me. To whom Armillus making answer, shall deny any such sentence to be extant in their law, and that therefore they ought to acknowledge him for a God, following the example of the Christians, and other people of the earth. Then shall Nehemiah the son of Husiel in that instant command his followers to bind Armillus, and entering the field with thirty thousand armed Nobles, shall put to the sword two hundred thousand of his assistants. For this cause Armillus greatly enraged, shall gather together all his forces in a deep valley to fight against Israel, and to destroy no small number of jacob's posterity. There shall Messias the son of Joseph breath his last, whom the holy Angels shall take, hide, and casket up with other Patriarches of the world. The Israelites shall be struck with such astonishment, their hearts shall fleet like water; but Armillus himself shall not know of the death of their Messias, who otherwise would not leave one of them alive. Then shall all the Nations of the earth banish the Jews out of their dominions, no way permitting them any longer to be their coinhabitants. Moreover, such trouble and distress shall at that time perplex the Jews, as hath not been from the beginning to the world. Then shall Michael come and fan away the wicked in Israel, The coming of Michael. Dan. 12. 1. as it is written; At that time shall Michael stand up, the great Prince, which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a nation even to that same time. Then the remnant shall flee into the wilderness, where God shall try and purge them after the same manner that silver and gold is tried in the Furnace. For the Lord saith, I will purge out from among you the Rebels, Ezek. 20. 38. Dan. 12. 10. and them that transgress against me. And again, Many shall be purified, made white, and tried; but the wicked shall do wickedly, and none of the wicked shall understand: but the wise shall understand. Then shall the whole remainder of Israel be in the wilderness for forty five days, the chief of their fare being grass, leaves, and herbs; and that Scripture shall be fulfilled in their ears, Hos. 2. 14. I will allure her, and bring her into the wilderness, and speak comfortably unto her. The truth of this appears out of that of the Prophet, From the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate, set up, there shall be a thousand two hundred and ninety days. Blessed is he that cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest▪ and stand in the lot at the end of the days. Conceive that forty five being added to the precedent number of ninty, the last number of 1335 days doth arise. In that time all the wicked in Israel shall perish; who are unworthy to be copartners in such a deliverance. Finally, Armillus invading Egypt with great power shall subdue it, as it is written: Dan. 11. 42. The land of Egypt shall not escape. From Egypt he shall muster his forces for Jerusalem, striving with might and main once more to make it a desolate heap. Dan. 11. 45. And he shall plant the tabernacle of his palace, between the Seas, in the glorious holy mountain, yet he shall come to his end, and none shall help him. The eighth miracle. The Archangel Michael shall arise, and shall thrice wind a mighty trumpet, The eighth miracle. as it is written; It shall come to pass in that day, that the great trumpets shall be blown, and they shall come that were ready to perish in the land of Assyria, Jsa. 27. 13. and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Again, The Lord God shall blow the trumpet, Zech. 9 14. and shall go with the whirlwinds of the South. At the sound of this trumpet the true Messias the son of David, and the Prophet Elias shall appear and manifest themselves to the devout Israelites inhabiting the wilderness of Judea. Then shall they receive encouragement, the weary hands shall be lifted up, and strength shall visit the feeble knees. All the Jews also wheresoever dispersed over the whole earth shall hear the sound of the trumpet, and at last confess, that God in mercy hath visited his people, and by a plenary deliverance hath been gracious to his inheritance, and all the captives of Ashur shall be gathered together. But the sound of this trumpet shall blast the Christians and people of the world with fear and astonishment, casting them into horrid maladies, Then shall the Jews gird up their loins, and with many a weary journey seek to revisit their Jerusalem. Messias also the son of David, together with his harbinger Elias, and all the faithful his followers in Israel with great joy shall come into Jerusalem. So soon as this pierceth the ears of wicked Armillus: he will babble out, how long will this abject and base people thus behave themselves? and shall once more with a great army of Christians hasten to Jerusalem to give battle to to their newly inaugurated sovereign. But God shall not permit that the Israelites should fall out of the fire into the pit, but speaking unto the Messias shall say unto him, Come thou and sit at my right hand, and to the children of Israel, sit you still, hold your peace, and quietly expect that great deliverance which the Lord this day will impart unto you. Then shall the Lord rain from heaven fire and brimstone, as it is recorded, Ezech. 38. 22. I will plead against him with pestilence, and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone. Then shall Armillus with his whole army die, and the Atheistical Edomites (the Christians they mean) who laid waste the house of our God, and led us captive into a strange land, shall miserably perish; then shall the Jews be revenged upon them, as it is written, Obad. 18. The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau (that is, we Christians, as the Jews interpret, whom they ' christian Edomites) shall be for stubble. This stubble the Jews shall set in fire, that nothing may be left to us Edomites which shall not be burnt and turned into ashes. The ninth miracle. The ninth miracle. At the second blast of Michael his trumpet being long and loud, all the graves in Jerusalem shall open, and the dead arise, Messias also the son of David together with Elias the Prophet shall restore to life Messias that good son of Joseph reserved under a certain gate. At the same time shall all the Congregation of Israel send Messias the son of David as an Ambassador to the remnant of the Jews superviving the last slaughter, dispersed here and there among the Christians and other people of the earth, to summon them to Jerusalem. Then shall the kings of the nations without delay, carry the Jews inhabiting their quarters, upon their shoulders, and in Chariots unto Zion. I think this will come to pass much about the Greek Calends. 1. never. The tenth miracle. The tenth miracle. At what time the Angel Michael shall blow the trumpet the third time, then shall God bring them forth who border upon the rivers Gosane Lachlacke, Chabore, and also inhabited the cities of Juda, and they in number infinite and immeasurable, together with their infants shall enter into Moses Paradise; the earth before and behind them shall be nothing but a flame of fire, which shall consume all which is needful for the preservation of life among the Christians and other people. When the ten tribes of Israel shall return out of the land of their captivity, than the pillar of the cloud of the divine glory and majesty shall encompass them, Micah 2. 13. as it is written: the breaker up is come before them: they have broken up, and have passed through the gate, and are gone out by it, and their king shall pass before them, and the Lord on the head of them. Moreover God shall open unto them fountains flowing out of the tree of life, wherewith he shall refresh them in their journey, lest at any time thirst should annoy them. Jsa. 41. 18. For the Lord saith, I will open rivers in high places, and fountains in the midst of the valleys: Jsa. 49. 10. I will make the wilderness a pool of water, and dry land springs of water. Again, They shall not hunger nor thirst, neither shall the heat nor sun smite them, for he that hath mercy on them, The Jews ten fouled comfort against the foresaid signs shall lead them, even by the springs of water shall he guide them. To comfort them against these ten signs foregoing the coming of the Messias, the most of which pretend great calamity and affliction to the Jews, they have a tenfold consolation. Consol. 1. Zach. 9 9 The first is, that the Messias is certainly yet for to come: according to that of the Prophet, Behold thy king cometh etc. The second that he shall again gather them together being dispersed over the face of the whole earth, The 2. Cons. as it is written: I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the women with child, and her that traveleth with child together, a great company shall return thither: From which place we may learn thus much, that if any went unto his grave blind or lame, the same shall God raise up clothed with the same imperfections: that one may more easily know another, yet the Lord shall so perfectly cure the lame, Esa. 35. 6. that they shall skip like Roes, as the Scripture witnesseth, Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall the waters break out, and streams in the desert. The third is; The 3. Cons. that God shall raise up the dead: as it is written; Many that sleep in the dust of the earth shall arise: these to life eternal, they to shame and everlasting contempt. The fourth is, The 4. Cons. that God shall build them up a third temple, according to that platform and fashion which Ezekiel hath described cap. 41. ver. 1. 2, 3. The fifth is, The 5. Cons. that the people of Israel shall be the sole Monarches of the whole world, their dominion stretching from one end of the earth unto the other, according to that of Esay 60. 12. The nation and kingdom that will not serve thee shall perish: yea, these nations shall be utterly wasted. Yea, the whole world being turned unto the Lord shall be subject to his law, Zeph. 3. 9 as it is recorded, For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. The sixth is, The 6. Cons. that God at that time shall defeat and destroy all the enemies of his people (that is, the Christians) and mightily to revenge himself upon them: as it is written, I will lay vengeance upon Edom by the hand of my people Israel, Ezek. 25. 14. and they shall do in Edom according to mine anger. The seventh is, The 7. Cons. that God shall take away all diseases and maladies from among the people of Israel, according to that; The inhabitants shall not say I am sick: Jsa. 33. 24. the people that dwell therein shall be forgiven their iniquity. The eight is, The 8. Cons. God shall prolong the days and years of the life of the Israelites. So that they shall live as long as the oak or other of that kind: Jsa. 65. 22. for saith the lord, as the days of a tree are the days of my people, and my elect shall long enjoy the works of their hands, and again, there shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old, but the Sinner being an hundred years old shall be accursed, See Reschaim in the Talmud c. 6. p. 68 which is as much as to say, if any die at an hundred years of age, it shall be said of him, that he died as a little infant, or in his infancy: for at that time the years of life of the Israelites shall be equal to them of the fathers from Adam to Noah, as Abenezra comments upon the place. The ninth is, Ninth Cons. that God shall so clearly manifest himself to the Israelites, that they shall see him face to face. As it is recorded: Isa. 40. 5. The glory of the Lord shall be revealed, and all flesh shall see together: because the mouth of the Lord hath spoken it. Yea, all the Lords people shall be Prophets, as it is written: It shall come to pass afterward that I will power out my spirit upon all flesh, and your sons and your daughters shall prophesy: your old men shall dream dreams, your young men shall see visions. The last degree of comfort is, Tenth Cons. that God shall quite root out of them all imbred lusts, and inclinations unto evil, as it is written: A new heart also will I give you, and a new spirit will I put within you, Ezek. 36. 26. and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Hitherto we have delivered what we promised out of the book called Abhkas r●chel, in which though it be summarily set down what the Jews believe concerning their Messias, as also the manner how he is to bring them back to Jerusalem: yet I think not impertinent in this place a little more largely to declare with what solemnities their Messias shall give them entertainment in their own land, and with what happiness and felicity they shall lead their lives under him. When then the Messias hath gathered all the Jews together out of all the nations under heaven and from the four winds of the earth, The feast which the Messias shall make unto the Jews at his coming. and hath brought them unto the land of Canaan flowing with milk and honey; then shall he cause to be prepared a sumptuous and delicate banquet, inviting and friendly welcoming unto it all the Jews with great pomp and joy inexpressible. At this banquet shall be dished up and served in, the greatest beasts, fishes and fouls that ever God created. The worst wine that they shall drink shall be that whose grape had its growth in paradise, and hath been barreled up and reserved in Adam's Cellar unto that time. The first dish in this feast shall be that huge ox described in the book of Job, The first dish. Behemoth. Job. 4. 10. to be of such great strength and magnitude, named Behemoth. This the Rabbins affirm to be the same ox whereof David makes mention in his 50 Psalms and 10 verse. All the beasts of the forest are mine, and the cattle (Behemoth) feeding on a thousand hills, that is to say, which every day eateth up the grass of a thousand hills. But a man will ask what at length would have become of this ox, if he had lived so long, seeing he had long since eaten up all his fodder. The Rabbins a Rabbi Sal: Jarchi, & Rabhuenaki. learnedly answer that this ox is stall-fed, and remains always in the same place, and that whatsoever he eateth on the day grows again upon the night in the same length and form. The second dish adorning the table shall be that vast whale, The 2. dish. Leviathan. Leviathan, (according to the Jewish tone Pronounced Lipiasan) who is also described in the book of Job, and mentioned in other places of holy writ. Concerning these two beasts there hath been handsomely compiled this tradition by the wit and ingenuity of the solid pated Rabbins in their Talmud, Babha Basra. c. 5. p. 74. it runs thus, Rabbi Jehudah saith that what thing soever God created in the world he created it male and female and that without all doubt; for he created the Leviathan. yet lest the he and she Leviathan: by engendering should augment the number, and at length by there monstrous magnitude and multitude destroy the whole world, God gelded the male, and killed the female, reserving her in pickle to be meat for them that are just in Judah and feared him, in the days of the Messias, Jsa. 27 1. as it is written: In that day will the lord with a sore and great and strong sword punish Leviathan the piercing serpent, even Leviathan that crooked serpent, and he shall slay the dragon that is in the sea. In the same manner he created that great ox called Behemoth feeding on a thousand hills male and female: yet lest by multiplying they might fill and destroy the earth, he gelded the male and killed the female, reserving it for the Jews diet in time to come, as it is written: Lo now his strength is in his loins, Job 40. 16. 19 and his force in the navel of his belly, he that made him can make his sword to approach unto him. The third dish in this banquet as Elias Levita in his dictionary named Tesbi out of the Rabbins reports, The third dish. Barinchue. shall be that horrible huge bird called Barinchue which killed and unboweld shall then be roasted. Concerning this bird it is written in the Talmud she cast an Egg out of her nest by whose fall three hundred tall Cedars were broken down. Bechoros c▪ ult. p. 57 and the Egg breaking in the full drowned three score villages. By this relation it is easy to conceive this bird to have been little inferior in greatness to the forementioned ox and fish; whence we may also collect how glorious a dish the Messias is to make of it for his guests, and when there are many such birds (Gulls I think) found in the land of Judah, none ought to think that which is reported of this to be fabulous. The Crow. Babha basra. c. 5. p. 72. In the forementioned book of the Talmud, we read of a certain great crow which was seen of a rabbin, worthy to be credited. The relation runs thus. Rabbi barchannah saith, At a certain time I saw a frog, which is as great as the village Akra in Hagronia, well how big was the village? It consisted of no fewer than threescore houses. Then came a mighty serpent and swallowed up this frog. Instantly upon this, a great crow flying that way picked up as a small morsel both the frog and the serpent; and taking him to flight sat upon a Tree, now think with yourselves how great and strong this tree must be. To which Rabbi papa the son of Samuel making answer, unless I had been in the place, and with these mine eyes seen the very tree, I would not have believed it. Thus much the Talmudist. Who dare give the lie to this rabbin? When that good man Kimchi commenting on the fifty Psalms, and explaining the word Ziz hath there witnessed that Rabbi Judah the son of Simeon did avouch Ziz to be a bird of that bigness, The great bird. ziz. that when he spreads abroad his wings he hides the body of the sun, and wraps the world in darkness. Furthermore, on a certain time, a certain rabbin was upon the sea in a little ship, in the middle of which he saw a bird standing of such an height, Talmud in the same place. that water came only to her knees: which the rabbin observing, bespeaks his companions that there they might wash themselves seeing the water was not deep. But a voice from heaven hindered the attempt, saying unto the Rahbine, see that thou do it not: for now seven whole years are gone and passed, since a certain man let a hatchet fall in this very place, which hath been ever since a falling, and is not as yet come to the bottom. By which a man may easily gather how long legs this bird had, and how great her body ought to be in proportion to her feet. Without doubt these birds keep their residence in the wood Ela, in which, The great Lion Cholin. cap. 3. p. 59 a Lion is reported to live of such an unheard of portraiture, that only to relate would strike a man with astonishment. Of this Lion the Talmud thus fables. When upon on a certain time the Emperor of Rome asked Rabbi Josuah the son of Hananiah, what the reason was why their God compared himself unto a Lion; and whether he was of so great strength that he could kill a Lion? the Rabbine made answer, that God did not compare himself unto an ordinary Lion, but unto such an one as lived in the wood Fla: to whom the Prince replied, show me that Lion. Then the rabbin by prayer obtained of God that the lion should leave the wood, and come, when his was yet four hundred miles distant from the Emperor, he roared so terribly, that all the women with child in Rome became abortive, and the walls of the City fell flat unto the ground. When he had come an hundred miles nearer, he the second time roared so fearfully that all the teeth of the Romans fell out of their heads, & the Emperor falling from his throne, lay prostrate upon the earth half dead; who with vehement entreaties begs of the Rabbin to send back the Lion; which was likewise put in execution. But these fables draw us too far from the smell of that fast which the Messias hath provided for the Jews in the land of promise. The flesh of the foresaid Behemoth and Leviathan will not digest well without a Cup of older wine; therefore the Messias shall broach that wine and give it unto his guests, The wine for the feast. which was made in Paradise, and was kept from the beginning of the world to that time in Adam's Cellar, as it is written: In that day sing you unto her a vineyard of red wins. Esa. 27. 2. 3. I the Lord do keep it, I do water it every moment: lest any hurt it, I will keep it night and day: again, Psal. 75. 9 There is a cup in the hand of the Lord, and the wine thereof is red: it is full mixed; he shall pour it out, and the dregs thereof all the ungodly of the earth shall drink and suck them up. Before the supper be served in, The sports where with the Messias will delight the Jews. the Messias after the manner of Kings, and Princes, and others celebrating Festivals and Marriages, shall present the Jews with pleasant sports and plays to make them merry. He will cause Behemoth and Leviathan to meet in some spacious place, and there they shall play before the Messias to pass away the time, and for his minds refreshing, as it is written: Job 40. 20. Surely the Mountains bring him forth food, where all the beasts of the field play. And again, There go the ships, Psal. 104. 26. there is that Leviathan whom thou hast made to play therein. Then the ox running hither and thither shall bend his horns against the Leviathan; which will greatly affect the Messias, Psal. 69. 32. according to that, It will be more grateful to the Lord then a bullock that hath borns and hoofs. The Leviathan also shall come to encounter the ox, armed with his fins as an helmet, not easy to be seen, as it is written: Job 40▪ 14. 15. Who can open the doors of his face, his teeth are terrible round about. His scales are his pride, shut up together as with a close seal. Here shall be the summons to the battle, and the first encounter begin most hot and furious, but to small purpose, for they being of equal strength neither can overcome the other, but at last wearied out both shall fallen upon the ground. Then the Messias drawing out his sword shall slay them both, as it is written: Jsa. 27. 1 At that day will the Lord with a sore great and strong sword punish Leviathan. Now comes the Cook's part, nothing but boiling and roasting: and great provision for this sumptuous supper, as it is recorded: Esa. 25. 6. The Lord of hosts shall make unto all people in this mountain a feast of fat things, of fat things full of marrow. The fish shall be served up in parcels to the guests, which done, every one shall greatly rejoice, as it is written: shall thy companions make a banquet of him? Job 41. 6. shall they part him among the merchants. This donative supper being ended, the messias shall marry a wife: the scripture being witness: The marriage of the Messias ps. 45. 10. Schegal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the wife of a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shagal which is to exercise the very act of venery▪ Kings daughters were among thy honourable women: upon thy right hand stood the Queen in a vesture of gold. So the Jews themselves interpret: and the meaning is this, as Kimchi professeth in his great gloss: Among the honourable women which the Mossias shall have, shall be the daughters of Kings. For every King of the earth shall esteem himself highly graced, so that he may give his daughter in marriage unto the Messias. But the genuine and rightly so named wise of the Messias (properly signified by the word Schegal) shall be one of the most eminent beauties among the daughters of Israel; she shall sit at his right hand, without intermission abide in the King's closet: whereas the other shall stay in, the supping room, or house of the women: not approaching the King, unless it be his pleasure to send for them. In this bond of Wedlock the Messias shall beget children; after he shall die as other mortals, and his children shall sit upon his throne after him, as it is written: He shall see his seed, he shall prolong his days, Isa. 53. 10. and the will of the Lord shall prosper in his hands, that is, as a rabbin expounds it, The Messias shall live to a good old age, and last shall be brought to his grave with great solemnity: and his son shall reign after him, and after his death his posterity shall possess his seat. For the manner of life which the Jews shall have under their Messias. The manner of life the Jews shall have under their Messias. First of all the remnant of the Christians and other people which fell not by the hand of the Jews shall make haste and build the Jews houses and Cities, not for hire, but of free accord, till their ground, plant them vineyards, yea, bestow their very goods upon them; The first benefit. moreover Kings and Princes shall be their servants whom they have subdued. They themselves shall be clothed in costly array: all their Priests anointed shall be holiness to the Lord; as it is written: The sons of strangers shall build up thy walls, Jsa. 60▪ 10, 11. 12. and their Kings shall minister unto thee: for in my wrath I smote thee, but in mercy have I had favour on thee, therefore thy gates shall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their Kings may be brought, for the nations and kingdom that will not serve thee shall perish, yea those nations shall be utterly wasted, Jsa. 61. 5. 6. and again strangers shall stand and feed your flocks, and all the sons of the alien shall be your ploughmen, and your vine-dressers. But you shall be named the Priests of the Lord, men shall call you the Minister of our God: you shall eat the riches of the Gentiles, and in their glory stall you boast yourselves. (Oh here with hunger and thirst how are the Jews oppressed? Although some of them satisfy and appease both, without the sweat of their own brows gaining many a million: for which many a poor Christian suffers toil and vexation.) 2. They shall have a new and wholesome air, The 2 benefit. as it is written: Jsa. 65. 17. Behold I create a new heaven and a new earth, the former shall not be thought upon, by the benefit of this air they shall enjoy their health and prolong their life, even as the men before the flood. In their hoary old age their strength and agility shall not forsake them, but remain in the same temper as in their youth, Psal. 92. 14, 15 as it is written, They who are planted in the house of our God, shall flosrish in the courts of the Lord, they shall bring forth more fruit in their age, they shall be fat and well liking. 3. The seed once sown shall for ever grow up, The 3 Benefit increase, and ripen of its own accord: after the manner of Vines which require but one plantation, as it is written, They shall revive as wheat, flourish like a vine, Hos. 14. 8. his smell is like Lebanon. Whensoever any one shall desire rain for the watering of any particular Field, Garden, or the smallest herb therein, the Lord will pour out upon that place, and on that only, without delay: for saith the Prophet, Ask you rain of the Lord, and he shall create lightnings, and give you showers of rain. Then shall they gather their fruits and wine with great quietness and security, and shall not be molested by any enemy: as it is written, The Lord hath sworn by his right hand, and by the arm of his strength, Isay 62. 8, 9 I will no more give thy corn to be meat for thine enemies, and the sons of strangers shall not drink thy wine for the which thou hast laboured, but they that have gathered it shall eat it. 4. No war nor rumour of war shall any more be heard in the land: The 4 Benefit and there shall be a firm and secure peace established, not only between man and man, but also between man and beast; as it is written, I will make a covenant for them in that day with the beasts of the field, with the fowls of heaven, and creeping things of the earth: I will put away the bow and the sword and war from the earth, and make them to sleep secure. And I will espouse thee unto me for ever and ever: I will marry thee in justice and judgement, in mercy and commiseration. Again, The Cow and the Bear shall feed: Esay 11. 17. their young ones shall lie down together, and the Lion shall eat straw with the Ox. The Wolf shall lie down with the Lamb, and the Leopard with the Kid: and the Calf and the young Lion and the fa●ling together, and a little child shall lead them. 5. When any war or discord ariseth among the Gentiles, The 5 Benefit than the Messias shall reconcile them, and renew the league amongst them: so that there shall be no more mutiny; as it is written, He shall judge among the nations, and rebuke many people; Isay 2▪ 4. he shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, nor learn war any more. Then shall the jews live in everlasting joys, make new marriages, sing praise and glory to God without ceasing: shall be full of the wisdom and knowledge of the Lord: as it is written, In this place of which you say that it is forsaken, shall again be heard the voice of joy, the voice of exultation, the voice of the Bride and the Bridegroom, the voice of them that say, Give thanks to the Lord of hosts. And again, the earth shall be full of the knowledge of the Lord as the sea is full of water. Briefly, the happiness of this holy people shall at that time be so immeasurable, that neither can the heart of man conceive it, or the tongue yield the least expression thereof. Which things thus ordered and declared, leaving the jews in this their prosperous estate, I will put a period to my labours, and hide the secret of their faith from the Christians; seeing I have attempted more than they themselves, if they could have ruled the matter, would have permitted. What I have done already will not be pleasing unto them, in which I have exposed to every man's eye the full anatomy of their life and belief. The Christian Reader may easily perceive by that which hath been said, that the faith of the Jews and their whole religion, is not grounded upon Moses, but upon mere lies, false and forged constitutions, fables of the Rabbins, and inventions of seduced Pharisees. And that therefore it ought no more to issue out of the mouth of a Christian, that the Jews stand for the Law of Moses, Jer. 8. but rather with Jeremy, that they are strong defendants of the false worship of the true God, not suffering themselves any way to be drawn from it. And with our Saviour to affirm, Matth. 15. 5. that they make the Commandments of God of none effect by their traditions; in vain they worship him, when they teach nothing but the mandates of men: honouring him with their lips, but in their hearts are far from him. Titus 1. In their words they profess to know God, but in their works they deny him: these are the men whom the Lord abhors, who being disobedient unto his word are unto every good work reprobate, as the Apostle Paul hath recorded. By which it is more manifest than the light of the Sun at noon-tide, that the punishment is now fallen heavy upon them wherewith Moses threatened them: that the Lord should smite them with madness, Deut. 28. blindness, and astonishment of heart, that they should grope at noon day as the blind gropeth in darkness. And this appears most clearly, and is more than evident from this, that they miserably pervert, and contrary to all reason with an impudent front invested with a dull ignorance expound and interpret the word of God. O merciful God, who hast vouchsafed to impart this gracious favour unto us Christians, that we being warned by such an horrible example of the divine wrath, should with awe and reverence embrace his holy word, lest the same things should befall us, and so our Candlestick should be removed for our ingratitude, God of his mercy grant, that the Sun of his justice may always shine in our hearts until perfect day, and by the illumination of his good Spirit conduct us unto all truth. Amen. The End. Soli Deo Gloria.